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THE LIFE 



OF 



Rev. John Wesley Redfield. M. D. 



■BY- 



REV. JOSEPH GOODWIN TERRILL 



"Whose Faith Follow." 



CHICAGO, ILL. 



Published by the Author, 104 Franklin Street, 
1889. 







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COPYRIGHT BY 

Rev J. G. Terrill, 
may, i88g. 



J 

YD 



TO ALL THOSE, 

who, with evangelical faith, 

and fervent love, 

by their prayers, means and personal efforts, 

are engaged in the glorious work 

of leading souls from sin and the world 

to partake of the 

peace and joy that springs from that 

"HOLINESS 
WITHOUT WHICH NO MAN CAN SEE THE LORD," 

these pages are inscribed by the 

AUTHOR. 



/tftT/**#e 



CONTENTS. 

PAGE 

Introduction, by Rev. B. T. Roberts 1-6 

Author's Introduction 7-i6 

CHAPTER I. 

Birth — Early Impressions of Being Called to Preach— Conversion — 

First Religious Labors, etc 17-24 

CHAPTER II. 
Fighting against God — Running from Duty — Strange Experiences 23-28 

CHAPTER III. 
Settling the Controversy — A Long and Hard Struggle— The Vic- 
tory Gained 2 9 _ 33 

CHAPTER IV. 
Starting Out to Preach — First Field of Labor — Successful Efforts — 

Incidents, etc 34"36 

CHAPTER V. 
The Old Struggle Renewed — Call to Preach Confirmed — Determined 

Rebellion— Off the Track 37-39 

CHAPTER VI. 
Acting Jonah's Part — Turns Infidel — Studying Astronomy — Investi- 
gates Natural, Mental, and Moral Science — Escape from 
Atheism — A Presumptuous Marriage Engagement .... 40-44 

CHAPTER VII. 
Reaping as He Sowed — Bitter Consequences of His Presumptuous 

Marriage — His Own Story 45 _ 54 

CHAPTER VIII. 
Respite from Trouble— Dawn of Better Days—His Own Story 
Concluded — Respite from Domestic Difficulty Followed by Sad 
Bereavements 55-57 

CHAPTER IX. 
In Lockport, N. Y. — Keeping Bachelor's Hall — A Strange Impres- 
sion — Avows Abolition Principles — Licensed to Preach — Goes 
to Cleveland, Ohio 58-61 

CHAPTER X. 

A Winter in Cleveland — Lectures against Slavery — Forms the First 

Anti-Slavery Society — Story of a Fugitive Slave 62-73 

CHAPTER XI. 

Returns to Lockport — Seeks Entire Sanctification — Erroneous Seek- 
ing — House to House Visitation — Incidents — Revival Work . 74-80 

(v) 



vi. Contents. 

PAGE. 

CHAPTER XII. 

Serious Illness— A Winter in New York City — Wasting with Con- 
sumption — Healed on Consenting to Take Up the Work of the 
Ministry — Preaching in New York — The Great Night — A Strik- 
ing Coincidence . . . . , 81-87 

CHAPTER XIII. 
Great Revival -in New York — Wonderful Manifestations of Divine 

Power — Assaults of Temptation — Seeking Holiness Again . 88-89 

CHAPTER XIV. 

Still Seeking Entire Sanctification — Encouraged by a Father in 
Israel — Hears of Dr. and Mrs. Palmer — Prejudiced against 
Them by Evil Testimony — Goes to Camp Meeting — Seeking 
Amiss — Attends Another Camp Meeting — Meets the Palmers — 
Mrs. Palmer Shows Him the Way of God More Perfectly — En- 
deavoring to Enter Beulah — Yielding All — Taught of the Spirit — 
Tempted — Triumphs by Faith — Jumps the Chasm — Sanctified 
Wholly — Abiding Joy 90-101 

CHAPTER XV. 

Mr. Redfield's Pastor — Mr. Redfield as a Class Leader — Appoints 
Holiness Meetings — A Hundred Persons Sanctified — Many 
Sinners Converted — Church Membership Greatly Increased — 
Two New Churches Formed — Opposition to the Holiness 
Movement — Mr. Redfield's Determination — Severe Tests — 
Victory Gained — Invited to Labor in Another Church — Ac- 
cepts the Call — Successful Labors 102- 108 

CHAPTER XVI. 

Change of Pastors — Mr. Redfield Still Engaged in Revival Work 
— Charged with Heresy by the New Pastor — Vindicates Him- 
self — License to Preach Renewed — Opposition to the Holi- 
ness Teaching of Mr. Redfield and Others Continued — Bishop 
Hamline — A Defender and Promoter of the Holiness Work — 
Becomes Mr. Redfield's Confidential Adviser, etc 109-113 

CHAPTER XVII. 

Urged to Unite with the Conference — Considering the Matter — 
Reasons Which Determined Him Against It — Becomes an Evan- < 
gelist — Contemporary with Caughey, Finney, Burchard and 
Knapp — Twenty Miles Above New York — Successful Labors — 
A New Church — The Dedication — A Convert's Exhortation — 
Good Results i . 114116 

CHAPTER XVIII. 

Laboring in a Mission Church in the Suburbs of New York — Method 
with Proselyters — A Powerful Revival — Incidents — The M is 
sion Church Made Self-sustaining — Proselyting Ministers Dis- 
missed from Their Pastorate — The Sequel — Mr. Redfield's Re- 
flections Concerning Opposition to the Thorough Work of God 
— More Incidents — Achans Discovered and Disposed of — 
Strange Experience of a Colored Woman 117-121 



Contents. vii. 

PAGE. 

CHAPTER XIX. 

Goes from New York to a Neighboring City— His Way to Success in 
One Church Blocked— Goes to Another Church— Great Suc- 
cess Attending His Labors — Hopes for a General Revival of the 
Doctrine and Experience of Holiness — Disappointed by Hostil- 
ity Among Ministers — Encouraged by a Bishop — Opposition to 
His Revival Labors Continues— Open Doors in Mortgaged 
Churches and among Demoralized Societies — Cause of the Op- 
position to Holiness Discovered — Laboring in the Church of a 
Sick Pastor — Opposed and Slandered by the Sick Man — Mr. 
Redfield's Prediction Concerning Him— The Prophecy Speedily 
Fulfilled— A Class-leader Sanctified— Turns Exhorter and 
Addresses the Employes in a Factory — The Class-leader 
Shouting— Mr. Redfield Called For by an Excited Church 
Member — Joins the Class-leader in Praising God — Visits a 
Lady Dying of Consumption— She is Saved and Healed at the 
Same Time — Instances Illustrating Victory Over Death . . 122-128 

CHAPTER XX. 

A Summer on Long Island — Preaching in the Villages on Sundays 
— Personal Experiences — Called to Occupy a Vacant Pulpit 
until the Time for Beginning His Revival Work — Condition of 
the Charge — Beginning His Labors — Visiting One of the Prin- 
cipals in an Old Church Quarrel — Visits an Old-time Method- 
ist — His First Sabbath on the New Charge — Efforts with Sin- 
ners — Repulsed — The Second Sabbath — Sharply Criticised — A 
Week of Desperate Struggling for Victory — The Third Sab- 
bath — Victory and How It Came — Goes on Invitation of 
Methodist, Baptist, and Presbyterian Ministers to Labor in 
Another Place — His Method of Work — Strong and Persistent 
Opposition — Baptist and Presbyterian Ministers Start Separate 
Services — Opposition Overcome — Glorious Results of Fidelity 
to God — Preaching Holiness Conducive to the Awakening 
and Conversion of Sinners — A Tea Party Turned into a Re- 
vival 129-138 

CHAPTER XXI. 

Leading a Brother Minister into the Experience of Perfect Love — 
An Illustration of His Method with Seekers — Invited to Labor 
on the Minister's Charge — How to Get Ready for a Revival — 
The Sanctified Minister Preaching Holiness — Many Sanctified — 
Mr. Redfield Goes to His Aid — Conversation with the Pastor — 
Revival Efforts Begin — Visitation — An Infidel and His Wife 
Converted — The Whole Town Awakened — Many Converted — 
Nearly all Testify that Their Convictions Dated from the Time 

the Pastor Began to Preach Holiness — Mr. R goes to Labor 

in Another City — Proselyting Ministers Oppose His Work — 
Wicked Persecution from a Universalist Preacher — The Perse- 
cuting Preacher's Death from Delirium Tremens .... T39-147 

CHAPTER XXII. 

Overworked — Severe and Protracted Illness — Going Home to 
Die — His. Sickness Not unto Death, but for the Glory of God 



viii. Contents. 

page 
— His Own Account of This Experience — A Remarkable Vision 
— Tells of the Triumphant Death of Two Sisters — Recovering 
From His Illness — Preaches in New York City — Dines at Dr. 
Palmer's — Relates an Account of the Vision He Had Dur- 
ing His Sickness — Mrs. Palmer's Opinion of Such Experiences 
— Death-bed Incidents Related 148-152 

CHAPTER XXIII. 

Entering the Evangelistic Field Again— Hope for the Church Re- 
vived — Invited to Labor on the Charge of a Brother Minister 
Where a Revival Was in Progress — The Revival Stopped — Leav- 
ing the Place Under Divine Direction — Cause of the Work 
Ceasing — Visitations of Judgment — Goes to Another and a Pe- 
culiar Field — Incidents in Visitation — Method of Work — A 
Minister's Opposition and Discourtesy — Favorable Results — At- 
tending a Camp Meeting — Counseled by Worldly-wise Preach- 
ers — Adopts their Counsel — Shorn of Strength — Plain Dealing by 
a Godly Colored Man — Power Restored — The Lesson Learned 
— Another Field — A Clergyman Invested with Authority to 
Use the Rod Attempts to Intimidate the Young People, and so 
Deter Them from Attending Mr. Redfield's Meetings — Opposi- 
tion Overruled for Good — Visits the Charge of One of the Min- 
isters Who Counseled Him at the Camp Meeting — State of the 
Work — Mr. Redfield's Exercises — Leaves the Place under an 
Impression that God Had Withdrawn from His People . 153- 161 

CHAPTER XXIV. 

Called to Middletown, Conn. — Dreading the Conflict — State of the 
Work and Character of Mr. Redfield's Labors Described by Su- 
perintendent Roberts — The Work Endorsed and Aided by 
President Olin — Three Hundred Students Converted at the 
Church — They Form Praying Bands and Carry on the Work in 
the College — President Olin Undertakes to Give a Ten Minutes' 
Address to the Students — The Minutes Run into Hours — The 
Address Published as One of Dr. Olin's Most Masterly Intellec- 
tual Productions — Four Hundred Conversions in All — Twenty- 
six of the College Students Become Ministers — William C. Ken- 
dall Here Learns the Art of Soul-Saving — Mr. Redfield spends 
a Sabbath in New Jersey and Preaches for an Absent Pastor — 
Goes to Labor in Another Church in the Same State — Effects 
of His Preaching — Embarrassed by Questions Concerning His 
Domestic Trouble — Requests an Interview with Two Presid- 
ing Elders — Counseled to Get a Divorce — The Divorce Ob- 
tained 162-166 

CHAPTER XXV. 

Mr. Redfield's Pastor Opposing Him — A Faithful Presiding Elder 
Takes His Part — Character of Those Who Opposed the Holiness 
Work — Features of the Holiness Revivals — Laboring to Main- 
tain Himself and Preach the Gospel without Charge — Invited 
to Assist Caleb Lippincott — Opposition from Universalists — 
Slandered by Their Paper — Defends Himself — The Tide Turns 
— Returns to New York City — Successful Labors — A Prosper- 



Contents. ix. 

PAGE. 

ous Revival Killed by an Untimely Marriage Ceremony — Labors 
in Another of the City Churches — Five Hundred Added to the 
Church — Encouragements — Peck's "Central Idea of Christiani- 
ty" — The Men Enlisted in the Holiness Controversy — Mr. Red- 
field Goes to Philadelphia — Laboring in St. George's M. E. 
Church — The Pastor Enters Heartily into the Work — Another 
Minister Opposes — The Truth Triumphant — Invited to Another 
Church to Preach on Holiness — A Great Work — Wonderful 
Scenes — Meetings Abruptly Closed by the Frightened Pastor — 
Preaches in Two Other Churches— Meetings in Private Houses 
— A Glorious Work — Visits Many Places Briefly — Many Saved . 167-175 

CHAPTER XXVI. 

Mr. Redfield Visits Long Island Again — Revivals Break Out in 
Various Places — Visits the Former Home of Freeborn Garrett- 
son — Meets Mr. Garrettson's Widow — A Token of Friendship 

— Fifty Saved — Revival in C In the Suburbs of New York 

Again— Leaves After a Comparatively Barren Season of Labor 
— Peculiar Leadings toward Cincinnati — Goes to Goshen — Op- 
position from the Leading Church, the Secular Press, Rumsell- 
ers, and Infidels — Opposition Checked by the Interposition of 
Providence — Proselyting Efforts and How Mr. Redfield Dealt 
with Them — Incidents — Holiness Tested — Triumph in Suffering 
and Death — Mr. Redfield Proceeds to Another Field — Dealing 
with Rowdies — One Hundred Conversions — Visits Long Island 
Again — Disturbed by Rowdies — Demands and Secures Order — 
Disturbers Converted — Holiness Meetings — Many Saved . 176-185 

CHAPTER XXVII. 

At Chelsea, Mass.— Waited Upon by a Committee — Unitarians and 
Universalists Offended — The Methodist Church Rid of a Unitari- 
an and a Universalist Class-leader — The Work Progressing in 
the Face of Strong Opposition — One Hundred Converted — Goes 
to Boston — An Embarrassed Pastor — No Opening in Boston — 
Returns to Chelsea — Invited Back to Boston — Small Beginning 
— Enlargement and Success — Strong Endorsement — Invited by 
the Clergy to Spend a Year in Boston — An Engagement calls 
Him Away to U , — Great Interest Awakened — Many Con- 
versions — Proselyters and How They Worked — A Local Preach- 
er Who Preached Regularly in His Sleep 186-190 

CHAPTER XXVIII. 

Goes to Newburgh — Preaches the Truths of Early Methodism — Epis- 
copalians Shout Over the New Found Joy of Holiness, While 
Methodists Get Angry and Oppose the Work — Newburgh Camp 
Meeting — Mr. Redfield's Labors Crowned with Wonderful Suc- 
cess — One Hundred Converted in a Single Night — Incidents Il- 
lustrating Mr. Redfield's Method with Seekers , . . . 191-196 

CHAPTER XXIX. 

Visiting a Village Near Newburgh — The Sabbath Services Conduct- 
ed by the Pastor — Mr. Redfield Exhorts in the Evening Serv- 
ice — An Influential Citizen Reproves the Pastor— Mr. Redfield's 



x. Contents. 

page 

Reflections and Discouragements — Rev. Fay H. Purdy — A Man 
after Mr. Redfield's Own Heart — A Camp Meeting Incident — 
War Against Holiness— The Sad Results Described — Mr. Red- 
field at Peekskill — Successful Labors I97 -I 99 

CHAPTER XXX. 

At the Marine Hospital in New York — Method with the Sailors — 
Favorable Results — The Lesson Learned — Invited by the Chap- 
lain to Visit Sing Sing State Prison — His Own Account of His 
Labors in the Prison — Incidents of Prison Visitation — Obtaining 
Pardon for a Prisoner — Holds a Series of Meetings at Sing Sing 
— Opposition — Victory — Many Saved 200-203 

CHAPTER XXXI. 

At Bridgeport, Conn.— A Church in Debt Twelve Thousand Dollars 
for Pride— Desire a Revival to Help Them Out of Debt — Faith- 
ful Work — A Frightened Pastor — Fay H. Purdy Assists in the 
Meetings — Mr. Redfield Accused of Bigotry by Pastors of Other 
Churches — Meets the Accusation Wisely — Proselyting Cured — 
Five Hundred Converted — Mr. Redfield Requested to Receive 
the Converts into the Church — Address to the Candidates — Re- 
ceives One Hundred — Four Hundred More Soon Unite — The 
Debt Paid — Another Church Built — Plain Dealing Makes Good 
Methodists — Anecdote of Bishop Hedding 204-211 

CHAPTER XXXII. 
Invited to New Haven — Great Spiritual Conflict — Deciding to Go— 
His Reception and Introduction — Defines His Purpose in Plain 
Terms — Begins His Work — Frightened Methodists — Waited 
Upon by a Sensitive Class-leader — Encouraged by an Ex-Mayor 
— Endorsed by a Lawyer — The Pastor's Fears Allayed — A 
Mocking Rabble— Preaching Wholly to the Church— The Offi- 
cial Board Requests Him to Change His Course and Labor for 
Sinners — The Reply — Mr. Redfield's Manner of Convincing the 
Critics — Meetings Appointed for Seekers of Holiness — Relievers 
Sanctified — The Revival Breaks Out in Power — Hundreds Con- 
verted—The Work Spreads into Other Churches — One of them 
Receives Four Hundred Accessions — The Revival Reaches the 
College — Many Students Converted — Fruits of the Revival — Fif- 
teen Hundred Converted 212-217 

CHAPTER XXXIII. 

Invited to Stamford, Conn. — A Conversation with the Pastor — Be- 
ginning His Work — The Pastor Criticises and Objects to His 
Method — Allowed to Go on in His Own Way — Testimonies En- 
dorsing the Work — A Doctor Offended — Advising that Mr. 
Redfield Be Shut Up — The Work Goes on in Power . . 218-220 

CHAPTER XXXIV. 
Attending a Camp Meeting — Remarkable Illustration of the Power 
of Grace to Save — Experience of an Indian Preacher — Story Re- 
lated by the Son of an Indian Chief— Mr. Redfield Attends An- 



Contents. xi. 

PAGE 

other Camp Meeting — Meets the Converted Son of a Jewish Rab- 
bi — Story of the Converted Jew — Method with a Man in De- 
spair Over the Doctrine of Election— A Holiness Meeting in a 
Private House — Strange Conduct of a Gentleman Boarder — A 
Man Forsaken of God 221-225 

CHAPTER XXXV. 
Invited to Return to Stamford — Condition of Methodism in That Vi- 
cinity — Meetings Forced to a Close — The African M. E. Church 
Opened — A Glorious Work — Returns for One Service to the 
Closed Church — A Young Preacher Seeks Holiness — Invites Mr. 
Redfield to Visit His Charge Five Miles Away — A Conversa- 
tion Between Them — The Invitation Accepted — The First Serv- 
ice — The Young Preacher Seeking Holiness — A Time of Won- 
derful Power —Skeptics Awakened — Glorious Times — Mr. Red- 
field Goes to a Small Village to Help a Conference Preacher — 
Bad Condition of Affairs — A Short Stay — Attending a Camp 
Meeting in Central New York — Opposition to Holiness — A 
Sermon Against the Wesleyan Doctrine Introduces Much Con- 
fusion — A Speech from Rev. Hiram Mattison — Sanctified by 
Progression — Brother Purdy Endeavors to Calm the Storm — 
Purdy's Test and How it was Received- -Mr. Redfield's Reflec- 
tions — Seeking Greater Power to Fit Him for the Work to Be 
Done 226-230 

CHAPTER XXXVI. 
A Visit to Syracuse, N. Y. — Re-appearance of His Old Sign — This 
Regarded As a Sure Token of a Gracious Revival — Returns to 
New York — Soon Re-called to Syracuse — Experiences a Singu- 
lar Manifestation on the Way — Meetingsat Salina — State of 
the Work — Strange Phenomena — Mr. Redfield's Study of These 
Exercises and His Method of Dealing with Them — His Advice 
Concerning Them — Reflections 231-237 

CHAPTER XXXVII. 

Labors at Salina Continued — Preaching Holiness — Discovers That 
the People Are Not Ready for That Experience — Preaches on 
Justification — Finds That He Has Made a Mistake Again — Be- 
gins to Preach the First Principles of the Kingdom of God — 
Burdened for Souls — Demonstrations — The Curious Investigating 
the Strange Phenomena, and Endeavoring to Account for Them 
— Attempting to Imitate the Demonstrations — Experience of a 
Unitarian Lady — Mr. Redfield's Thorough Dealing — Conversa- 
tion with a Unitarian Minister— The Unitarian Minister Pub- 
licly Endorsing the Meetings — Mr. Redfield Exposes His Infidel- 
ity — Results of the Salina Revival 238-242 

CHAPTER XXXVIII. 
Requesting the Privilege of Holding Meetings in the Church of a 
Methodist Pastor in Syracuse — The Denial — A Call from Pal- 
myra — Incidents on the Way — Stops at the Residence of Fay H. 
Purdy on Reaching Palmyra — Purdy's Account of the State of 



xii. Contents. 

page 
the Work — Mr. Redfield at His Boarding Place — Meets Brother 
B Brother B 's Devotions — Mr. Redfield goes to Morn- 
ing Service to Hear the Pastor Preach — Hears a Commotion in 
the Basement of the Church — "Awful Times" — The Pastor Tried 
Over Brother B-. — 's Exercises — A. Conversation with the Pas- 
tor—Mr. Redfield Goes with Him to Dinner — Further Conver- 
sation about Brother B 's Exercises— The Pastor Agrees to 

Stand by Brother B Endorses Him at the Evening Serv- 
ices — Greatly Blessed — Loses His Strength — War Begins in the 
Church — Attendance Increases — The Work goes on in Power — 
Thirty Converted in One Meeting — Five Hundred Conversions 
in a Few Weeks — Other Fruits oi the Revival 243-249 

CHAPTER XXXIX. 
A Call from a Congregational Church in Syracuse — The Call Ac- 
cepted — Visits Two of the Deacons — Conversation with the 
Deacons — Beginning the Work — A Deacon's Protest — Mr. Red- 
field's Answer — The Congregation Vote to approve Mr. Redfield's 
Measures — The Deacon Renews his Opposition — The Congre- 
gation Again Sustain Mr. Redfield — The Work Goes On — The 
Deacon Makes a Startling Confession — Two Presbyterian Elders 
Prostrated by the Power — A Young Lady's Confession — Remark- 
able Conversion of a Unitarian Lady — The Unitarians Alarmed 
— They Send for Theodore Parker — His Stay Cut Short by a 
Storm Which Greatly Damaged the Unitarian Church — Fruit Re- 
maining in After Years 250-253 

CHAPTER XL. 
Invited to Albion, N. Y., by Rev. Wm. C. Kendall— Well Received 
at First — Marked Manifestations of God's Power — Prostrations 
— Commotion in the Congregation — Some Frightened and Some 
Angry — Mr. Redfield Charged with Mesmerizing the Prostrate 
Ones — Similar Phenomena Occur Outside and Miles Away from 
the Church — Mr. Kendall in Full Sympathy with the Work — 
Wonderful Success — An Incident Illustrating Clerical Hostility 
to the Work — Mr. Redfield's Feelings Described by Himself — 
A Searching Sermon — Slandered by a Brother Minister— The 
Minister's Evil Designs Exposed — Mr. Redfield's Observation 
Concerning Opposers of Holiness — The Origin of the Free 
Methodist Church — Further Account of the Minister Who Op- 
posed the Albion Revival — Incident Illustrating the Thorough- 
ness of Mr. Redfield's Work — Color Distinctions Done Away — 
A Letter from Mr. Kendall — A Letter from Dr. Redfield . 254-261 

CHAPTER XLI. 
Goes to Bridgeport, Conn. — Burdened for the Work — A Baptist 
Deacon Sanctified — A Great Ingathering of Souls — A New 
Church Built — Incidents of the Revival — Visiting and Laboring 
Amid the Scenes of His Childhood — A Prosperous Beginning — 
The Meetings Abruptly Closed by the Pastor — Visiting the 
Graves of His Parents, and Other Sainted Dead — Weeping 
Over the Desolations of Zion 262-265 



Contents. xiii. 

PAGE 

CHAPTER XLII. 

Invited to Henrietta, N. Y. — Meets the Presiding Elder on the Way 
— The Elder's Questioning and Remarks — The Pastor, Rev. J. 
K. Tinkham, an Agreeable Co-laborer — Thorough Work — 
Church Members Confessing their Delinquencies — Two Infidel 
Sons of One of the Members Converted — They Work for the 
Conversion of Others with Marked Success — A Minister Oppos- 
ing the Work — Mr. Redfield's Method Brings the Opposition 
to a Close — The Opposing Minister Saved — The Sexton's Ex- 
perience — Mr. Purdy's Assistance in the Work — An Interesting 
Letter — Mr. Redfield Goes to Work in Another Eield at the 
Request of the Presiding Elder — A Desolate Field — Work in 
the Presiding Elder's Family — A Trifling Pastor — An Old Min- 
ister of the Right Stamp — Consecrating for Faithful Work — 
Urging Inconsistent Church Members to Take a Stand — Accused 
by a Local Preacher of Insulting the People — Another Public 
Denunciation — The Local Preacher Accused of Crime — The 
Proof — The Congregation Vote in Favor of Having the Plain 
Truth Preached — Urging to Action — Appealing to the Sense of 
Honor in Inconsistent Professors — A Tempest — Mr. Redfield 
Newly Commits the Work to God — A Night of General 
Awakening in the Community — A Large Ingathering of Souls 
the Result 266-273 

CHAPTER XLIII. 

Another Field — The Melodeon and the Choir — Beginning at the 
Foundation — Waited Upon by a Committee — Informed of Re- 
ports Concerning His Great Wealth, etc. — His Answer — The 
Work Deep and Extensive — Five Hundred* Converted — A 
Yogng Lady Is Converted and Leads Eleven Others to Christ 
in Less Than an Hour — The Pastor Seeking Holiness — After- 
ward Compromises — Mr. Redfield Goes to Bath — Raising the 
Standard of Holiness — The Work Breaks Out in Power — 
Satan's Device to Bring it into Disrepute — Strange Actions of 
a Doctor's Wife — A Converted Jeweler 274-278 

CHAPTER XLIV. 

At Buffalo, N. Y.— Labors in the Niagara St. M. E. Church- 
Rev. B. T. Roberts, Pastor— State of the Work— The Re- 
vival Begins — Incidents — Mr. Redfield Talks with One of the 
Bishops — The Bishop Unfavorable to His Work — Dr. Stevens' 
Views of Luxuries, etc. — A Sharp Conflict in the Genesee Con- 
ference over the Holiness Issue — Position of Mr. Roberts, W. 
C. Kendall, and Eleazer Thomas — A Lawyer's Interference with 
Mr. Redfield's Work— The Work Forced to a Close— The 
Niagara St. Church Sold for Debt — Becomes First a Jewish 
Synagogue, then a Masonic Temple — Interesting Letter from 
Dr. Redfield — Leaving Buffalo for Townsendville — Assisting J. 
K. Tinkham — A Glorious Revival — From Townsendville to 
P B Revisiting Syracuse — Building a Church — Op- 
position — Endorsed by the Presiding Elder — The Third M. E. 
Church . Organized — The Presiding Elder's Administration 
Criticised — Conference Appoints a Preacher to the Third 



xiv. Contents. 

PAGE 

Church — The Conference Preachers Oppose the Freedom of 
the Spirit — A Noble Layman — History of the New Society — 
Finally Becomes Attached to the Free Methodist Church at Its 
Organization — Mr. Redfield in Burlington, Vermont . „ . 279-284 

CHAPTER XLV. 
Great Revival in Burlington — Mr. Purdy Prepares the Way — The 
Pastor Favorable to Old-time Methodism — Opposition from 
Other Churches — The Work Spreading — More than One 
Thousand Converted — A Second Church Organized — Attempts 
to Impair Mr. Redfield's Influence — Slanderous Reports— Mr. 
Redfield' s Influence upon the Second Church — A Letter from 
Rev. R. B. Howard in "The Congregationalist," Referring to 
Dr. Redfield and His Work — A Letter from the Same Writer, 
in the "California Christian Advocate" — Rev. Howard and Dr. 
Goodell Both Converted under Mr. Redfield's Labors at Bur- 
lington— Letter from Mr. Redfield to Rev. W. C. Kendall- 
Engaged with Another Physician in Establishing an Infirmary — 
A Letter Concerning this Enterprise — Another Letter Concern- 
ing the Revival in Burlington, and a Branch Infirmary Estab- 
lished There — Comments on the Foregoing Letters . . . 285-291 

CHAPTER XLVI. 

Second Marriage — One of His -Reasons for Marrying; — The Lady 
Who Became His Wife — Married at Keesville, N. Y. — Influ- 
ence of His Marriage upon His Work — In the Evangelistic 
Field Again — At Lima, N. Y.— A Letter Concerning the State 
of Things at Lima and the Character of the Work — Leaving 
Lima — A Card from Rev. Woodruff Post — Genesee Conference 
Troubles — Opposition to Messrs. Kendall, Roberts, Stiles, M'- 
Creery, and Others — The Laymen's Camp Meetings at Bergen, 
N. Y.— Hostility of the Church Authorities— The Church 
Takes Advantage of a Technicality in the Article of Incorpora- 
tion and Wrests the Camp Ground from those Who Paid for 
It — Before the Litigation Is Ended the Trees Cut off— Mr. 
Redfield Suffers from this Persecution 292-295 

CHAPTER XLVII. 
Labors in Rochester, N. Y. — A Presiding Elder's Opposition — The 
Pastor Takes His Stand Against the Elder — Scenes of Primi- 
tive Methodism Re-appear — The Pastor Frightened — Says the 
Meetings Must Stop — Other Methodist Pastors Opposing the 
Work — Three Thousand Dollars Subscribed toward Building 
a New Church — Mr. Redfield Requested to Become Pastor of 
the New Society — Mr. Redfield Declines the Proposal — An 
Invitation to St. Charles, 111. — Meetings in Rochester Attended 
and Endorsed by President Finney — Results of the Work in 
Rochester — Mrs. James Vick — Mr. Redfield Writes and 
Addresses to Samuel Huntington a Sketch of His Life — First 
Attempt at Self-vindication — Another Letter to S. Huntington 
— Leaving Rochester — Visiting William C. Kendall — Their Last 
Visit, and Last Earthly Parting — Persecution of Mr. Redfield's 
Friends — "The Christian Advocate" Becomes the Organ of the 
Opposition — "The Northern Independent" Opens its Columns 



Contents. xv. 

page 

in Defense of Primitive Methodism — William Hosmer — Rev. 
B. T. Roberts Writes on "Old School Methodism," and "New- 
School Methodism" — Charged with Unchristian Conduct 
Because of Having Written those Articles — His Trial — The 
Sentence — Appeal to The General Conference — Mr. Roberts 
Expelled, the Following Year, on the Charge of Contumacy — 
Proved Innocent — A Minister's Testimony Impeached — Mr. 
Roberts Joins the Church Again on Probation — The Minister 
Who Received Him Expelled for So Doing — Other Ministers Ex- 
pelled for Allowing Mr. Roberts to Speak in Their Churches. 296-301 

CHAPTER XLVIII. 

Mr Redfield Goes to St. Charles, 111. — Rev. David Sherman — A 
List of Worthies — Results of the Work — Forty Sanctified — Clear 
Conversions — Experience of Charles Elliott Harroun — "The St. 
Charles Pilgrims" — Letter to Samuel Huntington .... 302-308 

CHAPTER XLIX. 

Still at St. Charles — Letter to Mr. and Mrs. Kendall, Giving a View 
of the General State of the Work — Mr. Redfield in Aurora, 111. 
— A Goodly Number Experience Perfect Love — Recruiting at 
Mackinaw Island — Another Letter to Mr. and Mrs. Kendall — 
Mr. Redfield's Views Concerning Separation from the Church — 
Goes to Fond du Lac, Wis. — A Glorious Work Begins — A Pas- 
tor's Jealousy and Opposition — Mr. Redfield under Temptation 
to Return to His Old Profession — Providentially Restrained — 
Goes to New London — Many Blessed — From New London to 
Jefferson, Wis. — Labors Attended with Blessed E.esults — Hears 
of the Grievous Fall of One Who Had Been a Strong Advocate 
of Holiness — Labors at Waukesha — Many Saved — Visit to 
Appleton, Wis. — The Seat of Lawrence University — Professor 
Blair and Rev. Wm. McDonald — An Infidel Sentiment in the 
Community and in the University — Incidents of the Work — 
Many Saved — Mr. Redfield Revisits St. Charles — Attending the 
St. Charles Camp Meeting — The Presiding Elder Friendly — Mr. 
Redfield Preaches on Perfect Love — A Remarkable Night — An 
Impromptu Preachers' Meeting for Holiness — Fifteen Ministers 
Enter into the Experience During the Night — Results — The 
Work in "The Fox River Region" 309-319 

CHAPTER L. 

Letter to the Kendalls — A Letter from W. C. Kendall — Conspiracy 
of Persecutors — Kendall, Roberts, and M'Creery the Victims — 
Scene at the Reading of the Conference Appointments — Letter 
from Kendall to Roberts Describing His New Circuit — Letter 
to A. A. Phelps — Mr. Kendall's Last Appointment — Account of 
His Death — Scene at the Funeral — Sketch of His Character — 
Testimonial from Father Coleman 320-327 

CHAPTER LI. 

Mr. Redfield Again in St. Charles, 111. — Letter to Brother and Sis- 
ter Kendall — Plan for Forming a Methodist Colony in Texas — 
Goes to Elgin, 111. — The Elgin Pastor — Method of Conducting 
the Work — Results — Invited to Marengo, Ills. — Deciding to Go 
— A Telegram Announcing Wm. C. Kendall's Illness — Letter in 



xvi. Contents. 

PAGE 
Reply — At Marengo — State of the Work — Communication from 
Superintendent Hart — A Wonderful Work — Four or Five Hun- 
dred Converted — Whisky Shops Closed — Many Sanctified — Con- 
version of a Village Drayman — A Physician Sanctified and Enters 
the Ministry— "Mother Cobb"— "Mother Combs" — The Moth- 
er of Superintendent Hart — The Pastor of the Church — Holi- 
ness Meetings at Brother Bishop's — Mr. Redfield Receives Tid- 
ings of Mr. Kendall's Death — Letter of Condolence to Mrs. 
Kendall — Extract from a Letter — Fruit of the Marengo Revival 

Not Properly Cared For 3 2 %~Z37 

CHAPTER LII. 
At Woodstock, 111. — Condition of the Work — Strange Experience 
at an Altar Service — Determined Opposition to the Work — 
Methods Employed to Obstruct the Work — The Pastor Brought 
into Close Quarters — Takes His Place As a Seeker of Holiness — 
Effect upon the People — A Wonderful Work of Grace — Results 
— Mr. Redfield Drawn toward St. Louis — Planning to Go — At 
Queen Anne Prairie — St. Charles Camp Meeting — Witness of 
Perfect Love Raised Up by Mr. Redfield' s Labors — Liberty Given 
Mr. Redfield at the Camp Meeting — Sanctification the Keynote 
of the Meeting — An Anti-Rum, Anti-Tobacco, and Anti-Holi- 
ness Sermon — The Beginning of Hostility to Holiness on the 
Fox River District 338-342 

CHAPTER LIII. 
Mr. Redfield Visits Western New York — Attends a General Quarter- 
ly Meeting — Encouragement—Returns to Illinois — Letter to Mrs. 
Kendall — Attending Camp Meeting at Coral, 111. — Presiding 
Elder Crews— Holiness Work the Prominent Feature of the 
Meeting — The Sunday Afternoon Services — The Presiding Eld- 
er Sanctified — Preparing to Visit St. Louis — Visits St. Charles . 
on the Way South — Letters to Mrs. Kendall . . . . . 343-350 

CHAPTER LIV. 

A Farewell Prayer Meeting — A Stop at Princeton, 111. — Another 
Letter to Mrs. Kendall — A Week at Burlington, Iowa — Reaches 
St. Louis — Boarding at Hotels — Looking for a Northern M. E. 
Church — Goes to the Ebenezer Church — Presents Letters of In- 
troduction and of Membership to the Pastor — Preaching in St. 
Louis — Pawning His Watch to Pay a Board Bill — A Jew Acts 
the Part of the Good Samaritan — Way to Public Labor Hedged 
Up — Visitation — Good Results — Invited to Preach in a Colored 
People's Church — Labors Greatly Blessed — Preaching Occasion- 
ally in Ebenezer Church — Conversation with the Pastor — Invit- 
ed by the Quarterly Conference to Hold a Series of Meetings 
in Ebenezer Church — Beginning the Work — Checked by the 
Pastor — A Telling Sermon — Letter from the Official Board Re- 
questing Mr. Redfield's Dismissal — Conversation with the Pas- 
tor — Suspicion on the Part of Many That the Pastor was Re- 
sponsible for This Action of the Board 351-359 

CHAPTER LV. 

Dr. and Mrs. Redfield Take Their Letters from Ebenezer Church — 



Contents. xvii. 

PAGE 

Resolutions Passed by Ninety Members — Calling for Church 
Letters — After Granting Twenty Letters the Pastor Refuses to 
Give More — Confesses Himself the Author of the Letter Pur- 
porting to Come from the Official Board — A Ministerial Fraud 
— Comment on the Resolutions — Letter to "The Northern Inde- 
pendent" — Comments on This Letter .360-365 

CHAPTER LVI. 

Mr. Redfield Asked to Become Pastor of the Ninety Members Who 
Had Seceded from Ebenezer Church — The Reply — Efforts to 
Organize with the Presiding Elder's Sanction — Disapproved by 
the Elder — Mr. Redfield Charged by the Pastor of Ebenezer 
Church with Splitting the Church — The Reply — Letter Request- 
ing an Interview with Mr. Redfield at the Office of the "C. C. 
Advocate" — Mr. Redfield's Letter in Reply — Another Letter 
from M. E. Pastors — Pastor Williams Declares War — Rumors 
of Mob Policy — Mr. Redfield's Illness — First Attendance at 
Church on Recovering — Resuming Work — A Methodist Church 
on the Congregational Plan — New Appointments — Visitors 
from Abroad and Their Reports — The Conflict in St. Louis — Mr. 
Redfield's Correspondence — Mental Conflicts — An Incident in 
Mr. Redfield's Personal Experience. 366-380 

CHAPTER LVII. 

Tidings from Western New York — Resolutions of the Laymen's Con- 
vention Requesting Mr. Roberts and Mr. M'Creery to Labor as 
Evangelists — Mr. Roberts Invited by the New Church in St. 
Louisto Take Mr. Redfield's Place, That He Might Be Free to Go 
Elsewhere — Mr. Roberts in St. Louis — New Organization Per- 
fected — The Rule against Slavery — Joseph Wickersham, Who 
Had Freed $30,000 Worth of Slaves— Plea for Toleration of 
Slavery Baseless — Another Resolution Passed by the Laymen's 
Convention — Reading Members out of the Church — Resolution 
of the Convention Concerning Its Attitude toward the Church — 
Mr. Redfield's Description of the State of Affairs at This Time 
in St. Louis — The New Society in St. Louis Pass Resolutions 
Concerning Mr. Redfield — The Editor of " The Central Chris- 
tian Advocate " and the Pastor of Ebenezer Church Secure a 
Promise from Dr. Redfield not to Have the Resolutions Pub- 
lished, at the Same Time Agreeing to -Publish Nothing Them- 
selves Concerning Their Troubles — A Slanderous Article Which 
Soon Appeared in the "Advocate" — A Reply Prepared by a 
Committee — The "Central Advocate" Refuses to Publish It — 
The "St. Louis Christian Advocate," Organ of the M. E. Church 
South, Publish the Reply — A Copy of the Reply as Published — 
Mr. Redfield Starts for Quincy, 111. — Soliloquizing on the Way 
— Arrival at Quincy — The Publication Preceded Him — Requested 
to Deposit His Letter and Stand a Trial — His Reply — President 
and Agent of the College Go to St. Louis to Ascertain the Facts 
— They Confer with None but Mr. Redfield's Accusers, and Are 
Convinced That He Is in the Right — The Way Open for Work — 
A Lady's Experience and Dream — Beginning the Work in Quincy 
— A Baptist Minister Sanctified — An Incident — Letter to Brother 
and Sister Foote 3^ l ~39S 



xviii. Contents. 

page 
CHAPTER LVIII. 

Wisdom of Mr. Redfield's Refusal to be Tried by the Ebenezer 
Church — Policy Pursued in Other Trials — Mr. Redfield Takes His 
Letter Again and Temporarily Deposits It in the Southern Church 
— Accused of Compromising His Anti-slavery Principles — 
Staunch Friends Desert Him — Ex-Bishop Hamline's Attitude — 
Mr. Redfield Goes East — Hand-bills Charging Him and the New 
Society with Being Slave-holders — Rev. Seymour Coleman — 
Camp Meeting Near Sycamore, 111. — Holiness the Theme — 
Father Coleman's Preaching — Holiness Testimonials Referring 
to Dr. Redfield's Labors — The Presiding Elder Hurt — Reproves 
These Testimonies — The Elder's remarks Published in the "N. 
W. Christian Advocate" — A Conversation Called Forth by the 
Elder's Testimony — A Camp Meeting near Aurora, 111.— Benja- 
min Pomeroy — Father Coleman at His Best — Dr. T. M.Eddy — 
Father Coleman on Sunday Afternoon — Hon. Benjamin Hack 
ney Experiences Entire Sanctification — His Testimony — Another 
Camp Meeting near Coral, 111. — Mr. Redfield Present — Results 
of the Camp Meetings — E. P. Hart and J. H. Richardson 
Recommended to the Conference by the Rockford District — 
Presiding Elder H. Opposes Their Reception on the Ground That 
They Are ''Tainted with Redfieldism" — Mr. Hart Admitted and 
Mr. Richardson rejected — Richardson Goes to Minnesota on a 
Presiding Elder's Invitation, and Becomes a Successful Minister 
—Mr. Hart Still "Tainted with Redfieldism," and Spreading It in 
His Labors as a General Superintendent of the Free Methodist 
Church 396-403 

CHAPTER LIX. 

The Author, Then a Local Preacher, Invited to Hold Meetings on Mt. 
Pleasant Circuit — The Invitation Accepted — The Work Moving 
— Help Needed — Mr. Redfield Sent for — Conditions on Which He 
Would Come- -ConditionsAccepted — Beginning His Work — Man- 
ner of Procedure Described — A Powerful Sermon on the Judg- 
ment — Eighty Seekers at the Altar — The New Pastor Introduced 
— Sunday Services — Results — Preaching Prematurely on the 
Way of Faith — Going Deeper — An Eloquent Discourse on the 
"Final Catastrophe of the Earth" — Mr. Redfield returns to St. 
Charles — The Work Continues Three Weeks Longer — A Presi- 
ding Elder's Instructions as to How and When to Shout — Results 
of the Meetings — One Hundred Converted and Seventy-five 
Sanctified — A Sunday Night Scene in the Church — The Pastor's 
Confession — Asking the Prayers of the Congregation — A Terrible 
Struggle with Conviction — Rendering a Wrong Decision. . 404-412 

CHAPTER LX. 

Return to St. Charles — Attitude of the Preacher in Charge — Sent to 
Guard the Pulpit against Redfield and Coleman — Sacrificing Men 
for the Good of the Church — Mr. Redfield Invited into the Bap- 
tist Church — Beginning His Labors — The Church Closed 
Through the Influence of the Methodist Pastor — The Universal- 



Contents. xix. 

PAGE 

ist Church Opened — Reading Members Out of the Methodist 
Church for Going to Hear Mr. Redfield Preach — New Way of 
Conducting a Methodist Prayer Meeting — Trustees Read Out of 
the Church — False Swearing — Prayer Meetings at Brother Foote's 
—Letters Written by Mr. Redfield 4 I ,r4 l8 

CHAPTER LXI. 

Dr. Redfield Returns to St. Louis — Spends an Evening with the 
Writer before Starting — Reviews His Life Work — Painful Sur- 
prise on Reaching St. Louis — The New Society Greatly De- 
pleted — The Causes — Effect of This Disaster upon Mr. Redfield 
—Suffers a Paralytic Stroke— Ceases from Public Labors 
During the Winter — Under Medical Treatment— Able to Preach 
Again in the Spring — State of the Work in Several Places — Mr. 
Redfield Consulted as to What Should Be Done with Converts 
His Views as Given by Himself — Mr. Redneld's Encourage- 
ments — Mary Ferguson — Correspondence. 4 I 9-43° 

CHAPTER LX1I. 

Laymen's Convention at Olean, N. Y. — Every Charge in the Genesee 
Conference Represented by a Delegate — The Free Methodist 
Church, Which Had Been Organized, Represented by a Delegate, 
Who Was Invited to a Seat in the Convention — Petitions to the 
General Conference — Resolution Endorsing the "Earnest Chris- 
tian" — Report of the Committee on Resolutions — A Resolution 
Concerning Adherence to the Church — Remarks by J.M'Creery, 
T. B. Catton, Win. Hart, B. T. Roberts, S. K. J. Chesbro and 
J. W. Reddy — Mr. Redfield Watching Genesee Conference Pro- 
ceedings from St. Louis — Letter from St. Louis 431-439 

CHAPTER LXIII. 

Dr. Elias Bowen's Account of the General Conference of May, i860, 
and Its Treatment of the Appeal Cases — Review of General 
Conference Proceedings by Wm. Hosmer in the "Northern Inde- 
pendent" — Difficulties in the West — Preachers Shut out of 
Churches and School-houses — Severe Persecutions — Trial and Ex- 
pulsion of the Bishop Family — An Impromptu Love-feast — Mon- 
day Night Holiness Meeting at Father Bishop's, Led by Father 
Coleman — Advice Concerning the Church Troubles — Failure of 
General Conference to Re-instate the Proscribed Ministers — Deci- 
sions against Bishops Who Presided at the Trials — Laymen's Con- 
vention at St. Charles, 111., in July, i860— A Similar Convention 
Called for the Same Object in Western N. Y. — Minutes of the 
Illinois Convention — A General Laymen's Convention at Pekin, 
N. Y. — Organization of the Free Methodist Church, and the 
Adoption of a Discipline — A Laymen's Convention at Aurora, 
111. Adopts the New Discipline — The Preachers Go Forth to Or- 
ganize Free Methodist Churches — Mr. Redfield's Identification 
with the Organization of the New Church a Necessity. . . 440-452 

CHAPTER LXIV. 

Mr. Redfield Returns to the West — Zealous Labors — Tour of Visita- 



xx. Contents. 

PAGE 

tion among the Scenes of His Former Labors — Rev. E. P.Hart 
Withdraws from the M. E. Church and Takes Work under 
Mr. Redfield — Mr. Redfield at Aurora, 111. — Stricken Down 
with Paralysis — Weeks of Severe Suffering Follow — The Trial 
of His Faith — A True and Faithful Fiiend — Improved Health — 
A Trip East — Holds Meetings in the Free Methodist Church in 
Buffalo — Correspondence — Return to Illinois — Attending a 
Quarterly Meeting — Outline of a Remarkable Sermon — Quar- 
terly Meetings — St. Charles Camp Meeting— Hoping for Divine 
Healing— Mental Conflicts — Leaves Off Preaching Entirely — A 
Letter Written in Great Weakness of Mind and Body — Mr. 
Redfield's Plan for a Pilgrims' Home — Attending a Camp 
Meeting in Ogle Co., 111., in 1862 — A Scene of Confusion — Mr. 
Redfield Equal to the Emergency — A Visit to Buffalo and Syra- 
cuse — Looking to Be Healed in Answer to Prayer — Failing in 
Mind — Returning to the West; — Attends the Illinois Annual 
Conference — The Last Letter of His Life — A Third Stroke of 
Paralysis — Rapid Ebbing Away of Life — The Death Scene — The 
Funeral — The Epitaph. . 453-464 

The Conqueror Crowned 465 



INTRODUCTION. 

BY REV. B. T. ROBERTS. 

Dead trees can be made into blocks, or boards, of the 
same length, and breadth, and thickness. But plant two 
seeds from the same tree, in the same soil, exposed to the 
same influences, and they will grow up resembling and yet 
unlike each other. You can easily tell them apart. Life 
abhors uniformity. 

In a dead church, ministers may be essentially alike. 

They may all go through with the same routine duties, in 

the same manner, and with the same results. But let spiritual 

life get into a church, and men are raised up to do ministerial 

work outside of the regular ministerial channels. The 

church itself may recognize but one class of ministers — it 

may insist upon their absolute equality, and require of all the 

same service; but when life divine comes thrilling through 

its members, some will break through all their regulations, 

and exercise the functions of an office which the church does 

not recognize. And thus in face of all human provisions to 

the contrary, the Scriptures are fulfilled, "And God hath set 

some in the church, first apostles, secondarily prophets, 

thirdly teachers, after that miracles, then gifts of healings, 

helps, governments, diversities of tongues." — i Cor. xii. 28. 

The phrase hath set denotes a permanent arrangement. In 

the original it is a word frequently translated "ordained." 

It does not Tefer to a short-lived plan that w r as to last for but 

a single generation. So the error is apparent, of the assump- 

(l) 



2 Introduction. 

tion that there were but twelve apostles, and that the 
apostleship ceased with these. In fact the New Testament 
speaks expressly of other apostles besides the twelve. The 
Church of England has an order of ministers which it calls 
"priests," for which order the gospel of Christ makes no 
provision. Not once in the New Testament are any of the 
ministers of the gospel called fi?'iests. They are called by 
a great variety of names, but this is not found among them. 
A priest is one that offers sacrifices; and in Christ, the High 
Priest of our profession, the priesthood as a ministerial order 
ceased. James is nowhere in the New Testament called a 
priest, nor is Peter, nor Paul, nor any other minister of the 
gospel. The term priest is applied in the New Testa- 
ment to all of God's people. "Ye also, as lively stones, are 
built up a spiritual house, an holy priesthood, to offer up 
spiritual sacrifices, acceptable to God by Jesus Christ." — i Peter 
ii. 5. "But ye are a chosen generation, a royal priesthood." 
— v. 9. So Christians are required as priests to present their 
bodies a living sacrifice. ( Romans xii. 1.) To present to God 
broken hearts and contrite spirits, — for these are sacrifices 
which he will not despise. (Psalm li. 17.) To abound in 
good works. "But to do good and to communicate forget 
not, for with such sacrifices God is well pleased." (See also 
Phil. iv. 18.) To offer praise to God. "By him therefore let 
us offer the sacrifice of praise to God continually, that is, 
the fruit of our lips, giving thanks to his name." — Hebrev s 
xiii. 15. But none of these things can we do by proxy. No 
priest can step between us and God to do them for us. If 
not done in our own proper person, and from our own free 
will, they are not done at all. Others may persuade us; but 



Introduction. 3 

any other sacrifice than that which Christ has made for us 
once for all, we ourselves must make. So those who would 
be real Christians must reject all assumptions of priestly 
authority. 

Though the Church of England does not recognize the 
order of apostles as still in existence; yet from the ranks of 
its ministry, John Wesley stood forth before the world an 
apostle sent of God. 

The Methodist Church of to-day acknowledges no apos- 
tles, yet William Taylor has shown himself to be as truly an 
apostle, as was St. Paul or John Wesley. 

Among Independents, Dwight L. Moody has shown himself 
to be an evangelist, though the Independent churches know 
no ministers but pastors. 

So John Wesley Redfield stood forth in the Methodist 
Episcopal Church, the most wonderful evangelist of his day, 
though that church makes no provision for evangelists among 
its ministers. 

He went into the work, because of an overwhelming con- 
viction from God that this was his calling. Like Paul, his 
"own hands ministered to his necessities"; and when he felt 
called of God to goto a place to hold meetings for the salva- 
tion of souls, he never stipulated that he should receive any- 
thing for his services, or even that his traveling expenses 
should be paid. But where he went without the promise of 
purse or scrip he never lacked anything. The Lord, in one 
way or another, provided for his wants. 

I first became acquainted with Dr. Redfield when I was 
a student at. Middletown, Connecticut. He held a protracted 
meeting in the Methodist Episcopal Church. There was a 



4 Introduction. 

large society, but a low state of religious experience. He 
preached in the afternoon to the church, in the evening to 
sinners. A great excitement was soon stirred up. Such 
preaching and such praying had never before been heard in 
that city. Many of the most prominent members of the 
church went forward for prayers, and obtained a new experi- 
ence of entire sanctification. A spirit of opposition was 
manifested, and it seemed doubtful for a time how the tide 
would turn; but Dr. Stephen Olin, president of the 
University, who was suffering from a general nervous pros- 
tration, got up from his bed and went out to hear him. He 
gave the work his strongest endorsement, saying in substance, 
"Brethren, this is the work of God and } 7 ou must stand by 
it." 

The college faculty, and the church generally, did stand 
by it, and a revival remarkable for its depth, and for the 
number of its converts, was the result. Some twentv-five 
young men who afterwards became preachers were convert- 
ed. The whole city was in commotion and the country for 
miles around. The influence of that revival is still felt, not 
only in this country, but also in Europe, and Asia and Africa. 
No mortal can tell where a mighty wave of salvation once 
set in motion will end. 

The following pages, written by one who was converted 
under Dr. Redfield's labors, will give the reader a correct 
idea of the wonderful work which God carried on through 

o 

the instrumentality of his devoted servant. 

We have heard many able, distinguished preachers, but 
we never heard another who would stir the human conscience 
to its depths like Dr. Redfield. His statements were clear, 



Introduction. 5 

his descriptions vivid and eloquent; but his appeals to the 
conscience were overwhelming. He made those who would 
not obey God feel that they were utterly without excuse. 

Those who were justified or sanctified wholly under his 
labors were not easily drawn away unto the gospel of expedi- 
ency. They were governed by principle rather than by poli- 
cy. Time-serving preachers did not like his converts. They 
had no relish for religious theatricals or church festivals. 
They were hard to manage. Hence, Dr. Redfield generally 
encountered, wherever he labored, fierce opposition from 
ecclesiastics. A whole city would be moved by his preach- 
ing, while the presiding elder, and such as he could influence, 
were doing all they could to destroy his influence. But when 
once started the work went so deep and so strong, that no 
degree of violence permitted under our laws could kill it out. 
All through the land are still to be found those who were 
saved through his instrumentality, and they are generally 
characterized by their uncompromising opposition to sin 
in all its popular forms; by their firm belief in the power of 
the Holy Ghost, and by their clear, strong, definite testimony. 

We trust that this book will be extensively read, and 
that it will carry a saving influence into thousands of fami- 
lies. 

3 



AUTHOR'S INTRODUCTION. 

In the month of January, 1858, a rumor reached the 
neighborhood in which the writer lived, four miles west of 
Elgin, Illinois, that a remarkable preacher was holding re- 
vival meetings in the Methodist church in town. Their 
curiosity being greatly excited, a wagon load of young peo- 
ple, myself among the number, started out one evening for 
the place of meeting to hear the great preacher for them- 
selves. 

Though we arrived at an early hour, we found the house 
then partly filled, and long before the time for the service to 
begin, it was filled to its utmost capacity. Our company 
found seats well forward, and my own was where I could 
see every one who came in at the door. A few minutes 
before the appointed time of service, a man entered, whose 
personal appearance instantly commanded my attention. He 
was small of stature, with a massive head, pale, delicate 
countenance, and lustrous eyes. Softly and quietly he moved 
along the aisle toward the pulpit which he reverently entered. 
He laid aside his wraps, and as though shrinking from the 
gaze of the assembled multitude, he knelt for a few moments 
in silent prayer. His presence and manner thrilled me 
though he had not yet spoken a word. The congregation 
had been hushed into perfect silence by the same subtile in- 
fluence. At this time I was unconverted, and I had not 
time, nor did I care, to analyze my impressions of the man; 
but from that moment, however, I was ready to listen to him 
with the prof oundest attention. 

He arose and gave out a hymn with clear and distinct 
enunciation. The reading of the hymn was peculiarly im- 
pressive. Though a familiar one, each line of it took on a 

(7) 



8 Author's Introduction. 

fullness of meaning which it never seemed to me to have 
before. He expressed its meaning, not only by the intona- 
tions and modulations of a remarkably sweet voice, but by 
his countenance, which seemed quietly, but forcibly, to utter 
the same sentiment. 

The prayer which followed was more impressive still. 
The deep reverence with which he uttered the names of the 
divine Being, the clearness and simplicity of the language he 
used, the definiteness of his petitions, and the humble con- 
fidence of his manner, completely charmed me. 

The text for the occasion was, Mark viii. 36: "What shall 
it profit a man if he shall gain the whole world and lose his 
own soul?" 

At this point the preacher's manner entirely changed. 
His style became abrupt, startling, and was characterized by 
great clearness and strength. He chose the most forceful and 
expressive words. His sentences were short and crisp. His 
dialect, that of the common people. His method, declarative 
and descriptive. 

His first few sentences were the following: 

"There are persons in this congregation who will sell 
their immortal souls for rwo-and-sixpence. Before they will 
lay aside a galvanized pewter ring they will run the risk of 
losing heaven. There are others here who will sell their 
immortal souls for some picayunish office, and they'll never 
get as high as constable." 

There seemed to be two general divisions to his discourse 
— the value of the soul as estimated ( 1 ) by what it can be 
purchased for; (2) by what it cost. About half of the time 
was spent in elaborating each point. On the first he gradu- 
ally rose higher and higher in the estimate; but when he 
reached the second, his eloquence became overwhelming. 
One of the closing passages in this part of his discourse was 
as follows: 

"The angels of heaven were grouped together, endeavor- 



Author's Introduction. 9 

ing to estimate what would be the cost to redeem a human 
soul; but all in vain. The red-fingered lightning* played 
around the rocks of Mt. Calvary, endeavoring to trace it in 
letters of fire there; but all in vain. Only one thing could 
express it, and that was the dying groans of the Son of God. - " 

My most vivid recollections of the man are as he appeared 
in the pulpit that evening. In one of his most impassioned 
utterances, he stood, with both hands raised above his head, 
his face shining as with a halo of light, and his whole soul 
thrown into the eloquent thoughts that came like a torrent 
from his lips. 

The preacher to whom I listened that evening, and whose 
eloquent words and impressive appearance I still recall as 
vividly as though what I have described occurred but yester- 
day was the 

Rev. John Wesley Redfielp, 

whose biography is recorded in the following pages. 

The impression produced upon me that evening made 
this man of God, to me, an interesting study during the few 
years of my personal acquaintance with him, and while pre- 
paring these pages for publication. 

His mental characteristics were peculiar. The intuitive 
faculties predominated. He did not reason to conclusions 
like most men. He saw, instantly, what many strong minds 
would require much time to reason out. This, doubtless, 
was an element of his strength and success as an evangelist. 
Difficulties had not time to develop and ripen before he was 
prepared to meet them. 

He read men. He knew what were the determining in- 
fluences upon them. This gave character to his style of 
preaching. His first sermon in a place was with the confi- 
dent positiveness of long acquaintanceship. This thrilled 
men. They knew that he knew them. When this is as- 



io Author's Introduction. 

sumed by the weak, it is repulsive and disgusting, and men 
will not listen to it; but when one speaks from this intuitive 
knowledge, with the unction of the Holy One, their respect 
is challenged. This is because they recognize the message 
to be truth. 

Another element of his character was that of experiment- 
al conformity to the divine will. He utterly abandoned him- 
self to the known will of God. There was no reserve in his 
consecration. Whether in the light or in the dark, favored 
or frowned upon by men, to his advantage or disadvantage, 
in peril or in safety, he aimed to do exactly what he thought 
God wanted him to do. One of his peculiar phrases was, 
"the exact right" He dealt with men, from the pulpit, in 
the altar, and in private, on that principle. " Calling things 
by their right names" was another of his peculiar phrases. 
He did not 

"Smooth down the stubborn text to ears polite, 
And snugly keep damnation out of sight." 

With him, there was no seeking for "honeyed phrase." 
He used but few large words, and those such as were in com- 
mon use. He aimed to be understood. 

Whether naturally or acquired, he had all the elements of 
the orator. His imagination was fervid, quick, broad, and 
accurate; this made his mental pictures vivid and true to nat- 
ure. He never lacked for the right word; this helped him 
to express himself clearly. His elocution was perfect. The 
framing of his sentences, the order of his thoughts, his gest- 
ures, the modulations of his voice, the expression of his face, 
and his manner, all, were in harmony. All these made it 
possible for him to transfer his thoughts to the minds of oth- 
ers with accuracy and power. So complete was this, that 
sometimes his audiences forgot themselves, the place and the 
speaker, in the vividness of the truths to which they were 
listening. This was the result of his naturalness. He felt 
what he thought, and expressed what he thought and felt. 



Author's Introduction. if 

It will be noticed where he is quoted in the following narra- 
tive, that he often says, "I felt," where others would have 
said, "I thought." 

Another element in his character was his implicit faith 
in God. No doubts respecting God's word made their ap- 
pearance in his discourses. With him there was no apolo- 
gizing for the facts or the truths of the Bible. Like Abra- 
ham of old he "believed God." In his public addresses he 
seemed to take it for granted that all men believed God. 
Such faith begot faith; and the discouraged became hopeful, 
and the weak became strong in his presence. A minister, 
while severely criticising his methods and labors, admitted 
that he would rather trust his own child under Mr. Redfield's 
preaching than under that of any minister he knew. 

Another element of his character was his great sympathy. 
Suffering in others he could not witness, unless he could as- 
sist in relieving it. When visiting among the farmers, the 
killing of animals, though for food, greatly distressed him. 
He would walk his room in agony until informed that it was 
over. He shrank from inflicting mental pain, and only from 
a sense of duty could he bring himself to do it. 

One of the hardest things for him to do was to bid fare- 
well to his friends. He has been known to take a night 
train to avoid this. This trait made him apparently a cow- 
ard. It was only when convinced that duty demanded it, 
that he could do the severe and faithful work that he "some- 
times performed. This accounts for many strange passages 
in his life which are recorded in these pages. Those who 
knew him only , as he appeared in public, supposed him 
brave to a fault. 

Doctrinally he was in accord with the standards of Meth- 
odism. He often called upon his enemies in the church to 
show wherein he was unsound in the faith. Only once was 
this attempted, and the result was in his favor, and against 
his opposers. In his work as an evangelist, he recognized the 



12 Author's Introduction. 

office of the truth. He believed that men were born again 
by the word of God; that they were sanctified by the truth. 
He was careful as to his teachings, especially so with seekers 
for salvation. In altar services he often took more time to 
explain the way than he did for the season of prayer. He 
held his prayer services to definite work. The nature and 
fruits of repentance were kept clearly before the minds of 
those seeking pardon. The nature and the details of entire con- 
secration were kept clearly before those seeking for perfect 
love. He believed in, and taught, an itemized dedication of 
all the seeker possessed, or hoped to have, to the service of 
God. Before he attempted to present the way of faith, he 
would, in individual cases, carefully test the purposes, and 
motives, and desires of the seeker. All these he would bring 
to the standard of God's word. That standard, he taught, 
is the absolute and unconditional surrender of the soul to 
God. He taught that there is no hope of reconciliation with 
God without perfect renunciation of sin, and acceptance of 
Christ. He taught that there is no hope of attaining perfect 
love while there is the least reserve in the aims, or desires, 
or affections from the will of God. This thoroughness with 
the seekers often caused them great mental suffering. There 
was no attempt to shield them from feelings of despair 
while there was rebellion existing in the heart, or any doubt 
of surrendering all to God. This was what made those who 
were saved through his instrumentality so definite and clear, 
and, consequently, strong. The transition from the agony 
of surrendering to the peace of believing, was usually so 
marked that it thrilled all who were looking on. This en- 
couraged even the impenitent to believe that if they started to 
seek Christ they would succeed. It was not unusual for seekers 
to make that transition before they reached the altar of prayer. 
One result of this was that the many were saved soon, and but 
few came to the altar more than once. In his preaching, he 
was careful in his enunciation that every word and syllable 



Author's Introduction. 13 

should be heard and understood. If there was the least dis- 
turbance in the congregation, by the moving of persons, the 
crying of children, or the shouts of the saints, he would wait 
in silence until all was quiet before proceeding. He aimed 
to present the truth which the people mostly needed. He 
had no time to spend in idle speculations or fanciful interpre- 
tations of the word of God. He waited before the Lord, in 
prayer, until he felt satisfied that he knew the mind of the 
Lord. The consciousness that he had made a mistake in 
this gave him intense pain, and caused him to humble him- 
self before the Lord. When duty became clear, whether 
the truth to be preached was popular or unpopular, accepta- 
ble or unacceptable, he went boldly forward, trusting God 
with the results. This was not unattended with suffering, 
for his shrinking, sensitive nature was often put upon the 
rack by it. Coarse natures who have no care how they 
make others feel can have no appreciation of his feelings at 
such times. 

But while he gave the truth its proper place, in his work, 
he did not ignore the offices of the Holy Spirit. He believed 
it the work of the Spirit to make the truth effectual. He 
believed the Christian minister might have his immediate 
presence and aid. He gave him free course in his meetings. 
He would not labor, nor dared he to try, where this was not 
allowed. He was more particular about that preparation for 
his pulpit efforts than he was about the sermon. The Spirit's 
dispensation was illustrated in his labors. Many and varied 
were the manifestations of this. There were often mixed 
with these that which was merely human, springing from 
the weakness of human nature, and which called forth the 
tenderest sympathy for the subjects of them, and the most 
careful t dealing with them. There were often, also, those 
which seemed to be Satanic. He believed in a personal, 
intelligent, powerful devil. He expected every possible 
resistance to the truth and the Spirit of God. But he 



14 Author's Introduction. 

believed himself too weak to contend against the devil. 
When such manifestations appeared, instead of warring 
against them, he prayed for more of the Holy Spirit's 
presence. He believed in the all-conquering power of the 
truth and the Spirit; and that where victory for Jesus is 
complete, poor human nature will act properly, and Satan's 
power is broken. 

Because of this recognition of the Holy Spirit, the 
spiritual among God's people were greatly enlightened, 
strengthened, and often wonderfully moved under his preach- 
ing. Such people understood him when others did not, and 
were among his best and firmest friends. His enemies were 
among the worldly and time-serving. He was accused of 
dividing the church in his later years, but it was because he 
left no middle ground. The spiritual became more so, and 
they who would not yield wholly to the Lord went to the 
other extreme. No matter what the opposition or prejudice 
in the way, where the church authorities gave him freedom, 
almost invariably, he was victorious; for the truth and the 
Holy Spirit conquered all. 

He was developed by the circumstances and experiences 
of his life. The rebellion of his early days, the providen- 
tial difficulties which grew out of this, and the mental strug- 
gles through which he passed, were used by God to prepare 
him for his great work. In the following narrative it will 
be interesting to trace the process by which this was effected. 

The most of the matter for this volume is from his own 
recollections, as penned by himself, in the last days of his 
life, after having been disabled for active labor by the palsy. 
He knew he was rapidly approaching eternity. With the 
most solemn feelings, he carefully reviewed his life and 
labors. It would have been pleasing to have given these 
recollections in his own words; but whether it was natural 
with him, or caused by the paralysis from which he was suf- 
fering, his style of writing was so unlike that of his preach- 



Author's Introduction. 15 

ing, that his friends would have doubted the genuineness of 
them, if they had been published as he left them. Again, 
for some reason, he omitted dates, and all but the initials of 
proper names. It has, for this reason, been very difficult to 
verify some of the most interesting details of his labors. I 
have been greatly assisted in this by his friends, who have 
contributed much that is valuable, which had been overlooked 
by Mr. Redfield, and who have also loaned me the use of 
many letters written by himself during the later years of his 
active ministry. This has made it necessary to change the 
style from the autobiographical to the biographical. I am 
much indebted to the assistance of these friends, and espe- 
cially to Mrs. M. F. La Due, for valuable recollections of her 
own, and to Rev. W. T. Hogg for his assistance in the finish- 
ing touches to the work. 

The beautiful steel engraving which faces the title-page 
is contributed by Rev. B. T. Roberts, editor of the Earnest 
Christian, and senior-general superintendent of the Free 
Methodist Church. The engraving represents Mr. Redfield 
as he appeared in the days of his strength. 

In hope that the following narrative may perpetuate the 
influence of this remarkable man of God, and that through 
it, though dead, he may still speak, I send it forth upon its 
mission, commending it to the kind recognition and devout 
perusal of the Christian public. 



CHAPTER I. 

John Wesley Redfield was born in Clarendon, New 
Hampshire, January 23, 18 10. On the night of his birth 
an esteemed Christian woman dreamed that she was visited 
by an angel who told her to go to the home of the Redfields 
and she would find there a new born son; and that she must 
announce to the mother that he must be named John Wesley. 
She was also informed that this would be assented to imme- 
diately by the mother, who would respond, "That is his 
name." This woman did as she was bidden, and all came to 
pass as she had dreamed. In mentioning this in his journal, 
Mr. Redfield says, "By that unlucky name was I baptized 
and have been known through life." 

So strongly was he impressed with his call to the minis- 
try that when only eight years of age, and just able to write 
legibly, he attempted in secret to compose a sermon. When 
it was completed he borrowed a volume of Wesley's sermons 
that he might compare his production with them. When he 
saw the great difference between them, in perplexity and 
sadness he exclaimed: "Oh, I can never preach! I don't 
know anything about religion. I am sure I never can 
preach." 

So persistently did the impression of his call to preach 
follow him in his childhood that, in mature years, when 
attempting to run away from it, he was inclined to consider 
it an " antenatal mark." 

When about twelve or thirteen years of age he was in- 
formed of his mother's impressions concerning him, and the 
dream already related. So great, however, was his aversion 
to the work of the ministry that he studiously contended 
against his conviction by concealing his feelings and avoid- 
ing all conversation concerning the matter. 

C17) 



18 Life of John W. Redfield. 

When between thirteen and fourteen years of age he had 
such alarming views of his sinful state that he feared he was 
past all hope of mercy. This fear became so intense at one 
period that he was tempted to provoke God to destroy 
him, that, without the guilt of self-murder, he might learn 
the certainty of his fate, and, by the shortening of his sinful 
course, render his doom less aggravated. He had been seek- 
ing the favor of God in a secret way for some time, but 
in vain. He now gave up hope, not knowing any other way 
than that which he had followed. His distress of mind con- 
tinued without abatement until he overheard some Christian 
friends speak of a contemplated camp meeting, which they 
trusted would result in the conversion of sinners. At this, 
hope revived, and to himself he said, " If I go, I too may be 
converted." 

He obtained permission from his parents to go, and when 
the time arrived he was on the campground. His attention 
was directed to the altar before the stand, with the remark, 
" There many were converted last year." Almost instantly 
his heart rebelled against the thought of going to such a 
place. Even in his last days he would express his astonish- 
ment at that manisfestation of rebellion against God. 

In due time a goodly number of tents had been erected, 
and an old gentleman invited him to a prayer meeting about 
to commence in one of them. He went and was asked to 
kneel with the company. He did so, but soon felt greatly 
mortified at the thought of its being in sight of every passer- 
by. The praying seemed childish, if not ludicrous. He 
made up his mind that it would be impossible to find salva- 
tion there. 

In process of time the erection of tents was completed, 
and the congregation gathered before the stand for the first 
preaching service. The sainted Wilber Fisk was in charge 
of the meeting. The preachers were called into the stand, 
and the service commenced. At the close of the sermon 



His Conversion. 



9 



seekers were invited into the altar, and the troubled boy was 
found among them. The same good old man who invited 
him into the prayer meeting was now by his side, and tried 
to instruct him in the way of salvation. There was quite a 
number of seekers and all were praying lustily. This com- 
pletely absorbed his attention. As many others have done, 
he began to criticise, instead of praying. In relating this ex- 
perience he says, " I thought, this cannot be the way to seek 
religion! Why can't they be more calm and rational about 
it? Certainly they will never be able to think their way 
through amid so much noise and confusion ! At least I can 
do nothing without a quiet time to think." Speaking of 
this in his last days, he said, " How little did I understand 
that all reasoning or human planning was useless here ! " 

But he soon saw that this apparently irrational way and 
this vociferous manner were successful; for some of the 
seekers were getting saved. As every other way with him 
had failed, he at last thought he would try this one. So he 
cried aloud, " Lord, be merciful to me, a sinner." But he 
was shocked and mortified at the sound of his own voice. 
He did not find salvation in loud prayers, nor was he finally 
converted while praying. This effort to pray proved a good 
thing to him, however, in one respect; he was now fully and 
publicly committed to seek the Lord, his pride was humbled, 
and he was fast getting down where Jesus could help him. 
He gave up all his experimenting and reasoning, and deter- 
mined to take the narrow way at every cost. 

He soon left the altar and went out into the woods alone. 
Under a large tree he knelt and vowed to take Jesus for his 
only Saviour. Speaking of this experience, he says: "In- 
stantly, as I ventured on Jesus, my burden was gone. I was 
filled with inexpressible delight, and before I was aware of 
what I was doing, I was on my feet and shouting, 'Glory to 
God'! Shocked at this strange and almost spontaneous ut- 
terance, I said to myself, 'What does this mean? I have 



20 Life of John W. Redfield. 

heard the Methodists say, "Glory to God," but I don't know 
what it means!' My burden was all gone. Everything 
around seemed vocal with the praises of God, and as the 
Indian said in similar circumstances, 'The trees looked glad, 
and the birds sang glad, the world looked glad, and I felt 
glad.' All nature seemed in harmony, like a beautiful and 
well-tuned harp, and sang praises to the Most High. My 
heart could now beat time to the heavenly music I heard 
around, above, beneath, and within. But I had not the most 
distant idea that this was conversion. I thought some strange 
thing had happened to me. I had been sure that I would 
know when I was a Christian by a peculiar gloom that 
would settle down upon me. I had thought that a peculiar 
desolation of the heart and of the appearance of all things 
would attest that I had obtained that for which I sought. I 
was desirous of attaining such an uncomfortable state, that I 
might be saved from the doubts and despair that hung over 
me. Bewildered at what had now taken place, and wishing 
to know what to do, I returned to the campground and asked 
an elderly lady who professed to be a Christian, 'What do 
you think is the matter with me? My burden is all gone, 
and I can't feel bad if I try; and I love God and everybody. 
I don't know but I'll have to be damned after all ; but I can't 
feel one fear.' 

" 'Why,' said she, 'you are converted, and this is religion.' 
" 'But I thought that religion would make me feel gloomy!' 
" 'Oh no!' said she, 'it makes people feel happy.' 
" 'Well,' said I to myself, 'if this is religion, the world will 
now soon be converted ; for I shall tell it so plain that every- 
body will certainly believe and seek, and find it.' 

"So exalted did salvation seem, and so valuable, and so ar- 
dently did I desire the salvation of those around me, that I 
felt I could have laid down my life to impart salvation to the 
world. I now found elements in my soul, which by their 
aspirings, and exalted perceptions, and appreciative powers, 



His Esteem of Salvation. 21 

showed me to be in family alliance with the great Father. I 
would often say, 'I am a child, an heir of God!' How as- 
tounding was the thought! How overwhelming! When I 
passed along the streets, after my return home, every sound 
and sight seemed written all over and vocal with, 'Glory to 
God in the highest, forever.' " 

He immediately went to work for others. Full of the 
hope of success, he approached a young man of his acquaint- 
ance and spoke to him on the subject of salvation. He 
says, " I expected to see his eye flash with hope, and to hear 
him exclaim, 'Where! where! where may I find it?' and to 
find him ready to do anything to obtain it. But he turned 
upon me with a look of unutterable scorn, which seemed to 
say, 'What! have you become a Methodist fool? Away 
with such stuff ! I don't want to hear a word about the 
silly subject.' I was taken all aback. I had expected the 
same kind of a reception that I would have had if I had 
brought to him the news of a gold mine, or that he had been 
selected for one of the highest officers of the state." 

After the camp meeting, young Redfield started for his 
home. He visited some relatives on the way, told them what 
the Lord had done for him, and urged them to seek the same 
salvation. But he seemed to them like one that mocked. 
He obtained permission to pray with one large family, and 
a short time after was made happy by the news that all had 
been converted. On the way home he told a young man 
who had also been converted at the same meeting, that for a 
long time he had desired that he would make a start, that it 
might be easier for himself to do the same, and was surprised 
to find that this young man had experienced the same feel- 
ing with respect to him. 

When he reached home he set up the family altar in his 

father's house. This, by some, was thought to be going too 

far; but the importance of the matter, and the danger in 

which he saw sinners, swallowed up all false propriety. In 

4 



22 Life of John W. Redfield. 

a little while he had the privilege of seeing a large number 
of acquaintances starting out to go with him. 

He now began to go from house to house and from town 
to town, to carry the glad news of a Saviour. While engaged 
in this work he learned what he had not thought of before — 
that the human heart hates God and dislikes those who love 
God; but he resolved to be the friend of God if it made 
every one his enemy. Referring to those labors, he says: 

" I came to a house in my journey, and went in and asked 
of each inmate their religious state. The woman ordered 
me to leave. As I left, I said, ' I am clear from all further 
obligation, and now I shake off the dust of my feet 
against you. I will meet you once more, in the judgment of 
the great day.' I left, as I felt forbidden of God to stay. 
But the woman came to the door, and, until I was out of 
hearing, called for me to come back. But I followed my 
own impression and went on." 

In the house of a Universalist he pressed the matter of 
personal and immediate salvation until the man's patience 
gave out and he threatened him with violence. Being only 
about fifteen years of age, his youthful appearance made him 
friends who protected him. He here learned a lesson — the 
people were forsaking their sins and seeking the Lord, and the 
Universalists were made angry by it, notwithstanding their 
boasted religion of love. 



CHAPTER II. 

Dr. Wilber Fisk, who was a familiar guest at the 
home of the Redfields now began to take a great interest in 
this young worker, and suggested to his parents that he be 
sent to the Wilbraham Academy. The young man saw that 
the old subject of preaching was at the bottom of this; and 
that the course he was even then pursuing would lead him 
into that work sooner or later. Then all his old abhorrence 
and dread of that calling revived, and he resolved to quit 
the field at once. He says, " I had such views of the awful 
responsibility of a Christian minister that I dared not under- 
take it without the most positive evidence of my call. If I 
could have had that I would not have stopped to confer with 
flesh and blood. I felt, as it seems to me, like a man igno- 
rant of navigation would feel if sent to take charge of a vessel 
freighted with human life, and liable to run into danger, not 
knowing when or where. This sense of responsibility was 
to me overwhelming." 

This feeling never left him. Even in the days of his 
greatest success and pulpit power, he has been known to be 
unable to eat his breakfast when he was to preach in the 
morning; and he usually did not partake of supper until 
after preaching at night. The reader will see more and 
more how this feeling evoked his rebellion against God, and 
was the occasion of the most terrific mental sufferings. If 
his friends could have foreseen the fearful results of their 
anxiety and haste in reference to this matter, probably they 
would have taken a different course. How often is the same 
mistake made with the young and inexperienced ! 

In the state of mind which has just been described, he 
returned home; but his peace and power with God were 



24 Life of John W. Redfield. 

greatly diminished. He began to try to settle the question 
by mere reasoning. His youth, his limited knowledge, his 
want of means for acquiring knowledge, and his sense of the 
weakness of all human effort, took on an importance in his 
consideration of the matter which, for the time, overshad- 
owed the promises of help held out in the Bible. His Chris- 
tian friends still unwisely beset him with their impressions of 
what his duty was. He says, " My own earlier impressions 
and those of my mother and the talks I had from time to 
time with Dr. Fisk, made me perfectly miserable. I think it 
was these influences, at this time, more than the voice of 
God, that caused it. My whole nature shrunk from occupy- 
ing a position so sacred as that of the Christian ministry. 
Without the sanction of God, to me it was sacrilege. I now 
reasoned that my first impressions in this matter were the re- 
sult of the influence of others upon me, and resolved to go 
among strangers, that I might be beyond the reach of this 
influence ; and, further, so to commit myself by contract to 
the service of another, and he a stranger, as to make it im- 
possible for me to engage in religious work. It seemed to 
me that I might, at least for a time, in this way secure a set- 
tled state of mind." 

The gentleman whom he sought was an artist by pro- 
fession, and noted for his proficiency. Without giving his 
reasons, young Redfield obtained the consent of his father to 
go, but hid the matter from his mother. 

He started on his journey, and when beyond the limits of 
his acquaintance was thankful to feel secure from the beset- 
ments of other people's impressions. He called at the home 
of a minister to leave a letter that had been committed to his 
care. The minister was away, but his wife was at home. 
As he handed her the letter she looked him in the face and 
said : " Tell me, are you not running away from God ?" 

To this he replied: " I think, madam, that some one has 
been writing to you concerning me." 



Running Away From Duty. 25 

" No," she replied, " I never saw or heard of you before ; 
but as soon as I saw you I was impressed that you were run- 
ning away from your duty." She then asked : " Will you 
please bring me a pail of water from the spring?" He could 
not well refuse to do this, but when it was done she asked 
him to cut her some wood. Before he was through with 
this an old man came into the yard, attended by a girl he had 
seen in the house when he first came. He was now invited 
into the house and introduced to the old man, who, he found, 
was a minister of the gospel. Now he saw that the woman 
had detained him purposely until this man could be brought. 
The minister was introduced as Father Liscomb. The old 
man informed young Redfield that he was holding a revival 
meeting in a little hamlet a short distance away, and desired 
him to go and see the young converts. To avoid any talk 
on the subject of duty he instantly said, " I will go," but he 
secretly determined to leave the old gentleman at the first 
convenient opportunity. 

They soon started away together, and as they walked 

along he inquired the way, and the distance to W , his 

place of destination. This was given him, and they walked 
on until they came to a house. The old man knocked at the 
door, and was bidden to come in. As he passed in, young 
Redfield turned and ran towards some woods that lay between 
him and the place he desired to reach. It was a beautiful 
afternoon in September, the sun was about two hours high, 

and it was only five miles to W , by the woods road. 

About eighty rods brought him to the woods, and he entered 
them with congratulations at his nice escape. He lost his 
way and wandered about until night came on. His experi- 
ence on this occasion is best related in his own words. 

He says: "I could not tell East from West, nor North 
from South. Soon I was wading in mud and water, stumb- 
ling over logs and running against trees, scaring up squirrels 
and wild creatures until I seemed to be surrounded by ani- 



26 Life of John W. Redfield. 

mals and reptiles which I could hear, but not see. I at last 
felt I was contending with a power that was stronger than 
myself. My fears were so greatly aroused that I promised 
God if he would lead me out of the dreadful place I would 
take any course he might direct. In a moment I felt a gen- 
tle pull no stronger than a hair leading me, but I could not tell 
the direction. Soon I perceived I was out of the woods. I fol- 
lowed that leading until I found myself against a fence. I got 
over, crossing several fields and climbed as many fences, until I 
perceived by the feeling of my feet that I was in a road. While 
stopping to ascertain my whereabouts, I saw a light in a window 
a short distance away, and it proved to be at the very house 
where I met the old minister. The thought came in a mo- 
ment, if I return to the house the lady will only distress 
me by pressing upon me her convictions of what my duty is, 
and that I cannot bear. The next thought was, this is the 

direct road to W , and it is only seven miles there. There 

is now no fear of my getting lost, for the fences will guide 
me, and possibly by morning I may reach the place. By go- 
ing to-night I shall avoid any further annoyance from the 
preacher's wife. As I turned to go I saw the woman in the 
road as plainly as I had seen her the day before in the house. 

I asked, 'Mrs. B , what time of night is it?' But she 

gave me no answer. Again, I asked, 'Did you feel alarmed 
at my absence? and have you come out to look for me?' 
Still she did not answer me. I then told her I had been lost, 
and was just out of my dilemma. I also told her that I de- 
sired she would say no more to me of duty, for I was too agi- 
tated to hear it. Yet she did not speak, and I thought, she 
is trying to frighten me into obedience to her opinion of what 
is my duty. I then said to her, 'You will not frighten me 
for I am resolved never to preach until I am positive that 
God says, Go. I am going this night to W ; so good- 
night.' As I started she stepped in front of me. I turned 
to pass by her, and she stepped in front of me again. Again 



All Plans Thwarted. 27 

I endeavored to pass by her, but again she stepped in front 
of me. I then said, 'Madam, I thought you were a professor 
of religion. What will your neighbors think when they 
know of your conducting yourself in this manner?' Still I 
got no response from her. 'You need not think to crowd 
me to the course you think I ought to go, by tricks of this 
kind,' I continued. Still she was silent. I was then seized 
with such fear that I turned and ran to the house; and as I 
entered, she sat there as if waiting for me. She immediately 
said, 'I expected you would come back ; for I prayed God to 
put my image before you as the angel appeared before 
Balaam.' 'Well I thought it was you] I said, and with 
this one sentence I exposed all the facts. 

"On looking I found it was twelve o'clock. I asked her 
for a place of rest for the remainder of the night. She gave 
me a light and told me where to find a room. I now resolved 

to get up and be off for W before she could have a 

chance to annoy me in the morning. Notwithstanding the 
remarkable character of this experience, it seemed to me I 
was enduring great hardship. 

" I arose early as I had determined, but when I stepped 
into the sitting-room, which it was necessary for me to pass 
through, there she sat in a chair. I spoke first, and said, 
'Don't say a word to me about duty, for I am resolved that 
no human influence shall determine my course. I shall go 

to W to-day. I dare not allow myself to be prevailed 

upon to take so fearful a position as that of a gospel minis- 
ter. So good morning.' 

"On attempting to open the outside door, I felt the force 
of a hand on the latch outside. I stepped back, and when 
the door opened, there stood a man, who, putting his hand 
upon my head, said to me, ' Stop, Jonah! for you are run- 
ning away from God.' 

"Said I, 'You are in the secret, too! are you?' 

" ' I never saw or heard of you before this moment,' he 



28 Life of John W. Redfield. 

replied. ' I live four miles from here — I am not a believer 
in dreams, but I had one last night, in which I was told to 
come to this house, and here I would find a young man who 
was trying to run away from God. And I was told to tell 
you to go and preach the gospel or you would be damned. 
I have come four miles to stop you.' 

" But I broke away and went on my journey. 

" I found the artist. He was willing to enter into a con- 
tract with me, but while I was talking with him, I was 
again seized with such fear, and with such a sense of guilt, 
that I dared not say a word more. I went out and left the 
place, nor dared look back until sure that I was out of sight 
of the town." 



CHAPTER III. 

Returning home, young Redfield now resolved to live 
religion, but to abandon all thought of preaching, unless God 
by unmistakable signs should reveal it to him as his will. 
He passed the winter and the following summer in a restless 
and uncomfortable state of mind. He was continually mourn- 
ing over his sad condition, and wondering why he should 
be the victim of such impressions, and yet have no certain 
evidence to settle the matter. He would allow none to 
speak to him in regard to it, and would seek counsel from 
none. 

Late in the fall he saw, in the western sky, an indescriba- 
ble sign. The impression made upon him by it was, "That 
hangs over where God would have you go to labor." But 
this distressed him still more. The thought of following 
such a sign was contrary to all his ideas of propriety in mat- 
ters of such great concern. He reasoned that in a matter of 
such importance, where there is possibility of making a mis- 
take, and that mistake liable to be a fatal one, he had aright 
to expect of God a reasonable and unmistakable evidence of 
his will. But in spite of all, "Woe is me if I preach not 
the gospel," continually rang through his heart. Still, also, 
that sign hung in the sky, with the same impression of its 
import. At last he determined to ask for another to corrob- 
orate the first, but none came. His appetite and sleep forsook 
him, until in two months he was very much wasted. Hebe- 
came afraid that he might become insane. He had asked 
that an angel or a bird might come to him as an assurance 
that the sign he continually saw in that place in the sky was 
from God, orthat an audible voice might speak to him, then 
he would obey it. Still the answer did not come. He at 

(29) 



30 Life of John W. Redfield. 

last resolved to seek for it by fasting and prayer. He set the 
day for the struggle, also determining to follow it by a watch- 
night. He expected that by twelve o'clock at night, a bird 
or angel, or voice would settle his doubts. The hour came, 
the town clock struck; he counted the strokes; it was twelve; 
but no bird, nor angel, nor voice came. He said to himself, 
"I am glad that I have gone through with my fast and 
watch-night. Now I can go to rest, and drop this terrible 
subject. The absence of the testimony I have asked for is 
sufficient to satisfy me that my impressions as to preaching, 
and that sign, are unreliable. I have been the dupe of hallu- 
cination." 

An impression now came to him to open the Bible and 
see what light he could get from that. He says: "I opened 
it at random and let my finger touch without knowing where. 
On looking I found it on the words in Genesis 17:3: 'There- 
fore, my son, obey my voice according to that which I com- 
mand thee.' For a moment I was disturbed; but soon I rea- 
soned: that was purely a happen so; I will try once more; 
I'll reach far enough in opening not to touch the same spot 
again. I next put my finger on Deuteronomy 28: 15: ' But 
it shall come to pass if thou wilt not hearken unto the voice 
of the Lord thy God to observe to do all his commandments 
and his statutes which I command thee this day, that all these 
curses shall come upon thee and overtake thee.' I reasoned 
this away and tried again. This time my finger fell upon 
Jonah 3: 2: 'Arise, go unto Nineveh, that great city, and 
preach unto it the preaching that I bid thee.' This shook me 
greatly and well nigh upset all my hopes of finding relief ; 
but I reasoned: we are not under the Old Testament dis- 
pensation. I will venture to open in the New Testament. 
My finger now touched the quotation by the Saviour, * The 
Spirit of the Lord is upon me, because he hath anointed me 
to preach the gospel,' etc. Filled with fear, I begged the 
Lord not to be angry with me, but to let me try once more, 



Corroborating Evidences. 31 

and I would not ask again. I opened and touched the 
words, < Go ye into all the world and preach the gospel to 
every creature.' 

" Thus five times in succession did I touch upon the 
words that corroborated my impressions, and the impressions 
of others, but which were opposed to my opinions and desires. 
My soul was now upon the rack worse than ever. I could not 
rest, I could not sleep. It was in midwinter and very cold; 
but I went forth into the fields and woods to try anew place, 
in hope that God would send me a bird or angel or voice. I 
knelt in the snow and pleaded with God as a man would 
plead for his life to grant me such an answer as I desired ; 
but no answer of that kind came. I went from place to 
place until I reached the top of a hill in a grove. Here I 
knelt once more. While pleading there I had such a sense 
of the awful majesty and near approach of an offended God 
that my agony of body and soul became exti-eme and I 
thought I could not live. Instantly I cried out, ' O God, re- 
move this from me and I'll go.' Immediately I was relieved; 
but soon my doubting heart said, ' I've seen no bird, nor 
angel, nor heard a voice ; how can I go?' I went to a hill- 
top farther on, overlooking a swamp, knelt down, and con- 
tinued in prayer for some time. When I tried to rise I found 
my clothing was frozen to the earth. So great had been 
my agitation that I had not thought of the cold. I pulled 
my knees loose, but found I could not rise until I had rubbed 
my limbs warm. At last, with great difficulty, I arose and 
started towards the house. I passed the spot where I felt the 
presence of God so painfully, and went down into a valley, 
and sat down on a log. Though still in great distress of 
mind, the impression came: ' Stand still and see the salva- 
tion of God.' The next moment a bird came and alighted 
on my shoulder. I shook it off, but it came again. I then 
thought: I may be in its way. I arose, went to the top of 
another hill, and knelt in prayer again, under a pine tree. 



32 Life of John W. Redfieed. 

While thus engaged, a sound passed through the tree like 
that of a stiff breeze, but no wind seemed stirring. I listened 
and looked, but saw nothing. I arose and went home. It was 
morning, and my father, after building a fire, had gone to 
the barn. When I entered the room and came in contact 
with the warm air I became so faint that I dropped into a 
chair by the door, pale, haggard, and weak. My mother 
came into the room that moment, and seeing my distressed 
look, was frightened, and exclaimed, c Why, John! what's 
the matter?' I made out to answer, 'Nothing, mother '; but 
perceiving my feelings about to betray me, I arose and went 
out into the cold again. When beyond hearing I gave vent 
to my anguish in loud sobbing and weeping. 

" I now determined to spend this day also in fasting and 
prayer, and conclude it with a watch-night. When twelve 
o'clock at night came again, it was with the same results. I 
then thought: I will turn to the word of God again. I 
opened to the words, " There shall no sign be given." As 
this spoiled all prospect of sleep, I went out into the fields 
again. I said to myself: There is that sign still in the sky. 
Reason says: I must be under a religious hallucination; but, 
true or false, I cannot settle the matter of duty or shake it 
off. My body is worn down; my mind is almost distracted. 
I must either go deranged or die. There is but one thing I 
can do, that is, to go to the place and test the matter. I had 
no sooner resolved to go than, cold as it was, I was all in a 
glow of warmth, and as happy as I could bear. 

" I could not tell any one my feelings. I returned to the 
house. It was now daylight. I entered the parlor and went 
to a bureau in which my linen was kept, and commenced to 
pack a small bundle to take with me. While thus engaged, 
my sister Mary, then living at home, came into the room and 
with streaming eyes handed me a Bible and hymn-book, and 
said : « Brother John, the victory is gained.' I could contain 
no longer; I broke forth in convulsed sobbing and weeping, 



Secret Prayer For Him. 33 

but said not a word. She afterwards told me that she knew 
at this time, all about my struggle, and was engaged in secret 
prayer for me all the time; and also that she knew the very 
moment when it was over, though she was in the house and 
I quite a distance away. I had supposed all the time that 
none but God and I knew anything about it." 



CHAPTER IV. 

Taking only a small bundle with him, and without saying 
farewell, he started out to seek the place designated by the 
sign. He intended to take a straight line to the place, re- 
gardless of roads. His joy was now unspeakable. When he 
opened the door to start, a young man stood before it, who 
asked, "Where are you going?" He could only say, "I am 
going west." Said the stranger, "Wait a minute and you can 
ride with me." The invitation was accepted, but with the 
determination to ride with him only as long as his course 
was toward that sign. All day they rode in a westerly direc- 
tion. Just at sundown, as they reached the bottom of a hill, 
the driver turned to a road leading south, and the sign disap- 
peared. Young Redfield said not a word, but thought, 
"The mystery is solved. I have been following a phantom." 
He asked the young man to stop and let him get out, as he 
desired to take the road to the right. That led to the west. 
The stranger answered: "You had better go to the top of 
the hill, and stop there at the house of an old minister until 
morning, as it will be a long way before you will find a stop- 
ping place on that road." He accepted the suggestion and 
went on. When they reached the house the young man 
knocked at the door and they were bidden to come in. The 
minister and his family were standing around the table and 
had been about to say grace over their evening repast, after 
the manner of that day. As the old man looked upon young 
Redfield the tears filled his eyes, and it was some moments 
before he could control his emotions. At last he said, "This 
young man must stop with me. God showed me in a dream 

(34) 



Some Work Among Universalists. 35 

sometime ago that you were coming to help me on my cir- 
cuit. I never saw you before except in my dream, and 
when you came I instantly recognized you." On taking a 
seat Mr. Redfield opened his hymn-book to the verse, 

"Master, I own thy lawful claim, 
Thine, wholly thine, I long to be; 
Thou seest at last I willing am, 

Where'er thou goest to follow thee. 
Myself in all things to deny, 

Thine, wholly thine to live and die." 

He says, "I now felt myself fully committed to do God's 
will, although I kept and pondered these things in my heart. 
The heavenly sweetness and calmness which took posses- 
sion of my soul, I have no words to describe." 

The old preacher took him on to a part of his circuit 
where Universalism was a great obstacle in the way of the 
work. He commenced his work here in the same way in 
which he had previously labored, by visiting from house to 
house. He met with opposition and threats of personal vio- 
lence, but the more he labored the more he felt the value of 
souls, and the importance of his mission. When threatened, 
he would reply, "My message is from God to you, and I 
shall not, I dare not, disobey him. It is at your peril if you 
do not heed it," and with tears running down his face he 
would insist upon a definite answer to his appeals. Some- 
times amid threats he would kneel and pray, presenting the 
case of each person present to God. On rising he would 
take them by the hand, when they would allow it, and tell 
them, "I am here in the name of the great God. I have 
done my duty faithfully. Farewell, I will meet you again 
in the judgment." 

He would leave them in various moods. Sometimes 
penitent and sometimes in a rage. "Yet," he says, "I do not 
remember a single instance where they did not send for me 
within twenty-four hours, to come and pray for them." 



36 Life of John W. Redfield. 

One afternoon, two Methodist ministers called and asked 

him to visit a Mr. B , a Universalist, by whose influence 

the revival was much hindered. They had both been to see 
him, but could not convince him of his error. One of them 
said, "I have used the arguments of Fisk and Fletcher, and 
yet nothing shakes his confidence in Universalism." Young 
Redfield said, "I will ask the Lord about it." 

"That night he was instructed in a dream to visit the 
Universalist, and also as to how to approach him, and by 
what method he should endeavor to draw his attention to 
the great importance of attending immediately to the matter 
of his personal salvation. The next morning early, he pro- 
ceeded to the man's house, and, on entering, said to him: "I 
have a message from the great God to you, and that is, you 
must repent and seek salvation or you will be damned." 

Said he, "I don't believe in your damnation doctrine." 

Without attempting to reply the young man asked, "Will 
you obey God and shun damnation ?" 

Again Mr. B tried to avoid answering, but young 

Redfield said, "My message is from God; will you obey it?" 

At this the man became very angry and ordered him out 
of his house, threatening him with a beating if he did not go. 

Mr. Redfield replied: "You strike me at the peril of 
God's displeasure; for the God who has sent me on this errand 
of mercy will certainly stand by me and defend me. So 
touch me if you dare. I am on God's business." 

The Universalist's w r ife now exclaimed, "Oh! will you 
pray for me?" with tears. He instantly knelt, and both the 
man and his wife knelt with him. God so far broke his op- 
position that his influence for evil from this time was checked. 
The work of God soon broke out with power, and swept 
over all that section. 



CHAPTER V. 

After a short time, the sign appeared again, directing 
him to another field. Yet he secretly resolved to go home. 
Carelessly he signified this intention to one who immediately 
said: "I should think you would be afraid the judgments of 
God would follow you." The following morning, as he was 
making preparations to go home, he was suddenly seized 
with great pain, and to find relief, he consented to obey God. 
As soon as the pain was gone, however, he made another 
attempt to return home. He finished dressing, and reached 
the top of the stairs, when the same agony of body again 
came on, and with it the impression, "If you do not consent, 
you will die and be lost." He says: " I then told the Lord 
if he would relieve me, I would go, and instantly I was free 
from pain, and as happy as I could be." 

u After breakfast," he continues, " I started. It was very 
cold, and the snow was deep, but I went on, singing, 'De- 
cember's as pleasant as May.' I visited every house as I 
went, warning the people to flee from the wrath to come. 
My name and manner of work had gone before me, and 
some were so much afraid of me that they left their houses 
at my approach. 

"When I reached the place of my destination, I was led to 
go to the class leader's first. The day had been too severe 
for the children to attend school, and they were all at home. 
I asked the father and mother: i Are you on the way to 
heaven?' The father replied: 'We trust we are.' Said I: 
4 God has sent me to tell you that you are on the road to hell, 
and you will certainly be lost unless you repent and seek the 
pardon of your sins.' I had no sooner spoken than the 
tears began to stream down my face; but my words aroused 
a turbulent spirit within him, and with vehemence he ordered 

.* (37) 



38 Life of John W. Redfield. 

me out of the house. I told him I could not go until I had 
obeyed my instructions from God. ' Then,' said he, ' I'll use 
means to get you out,' and he seemed about to raise a chair 
to strike me. I said to him: 'You will strike me at your 
peril while I am delivering God's message to you.' I then 
turned to the children and asked them: 'Do you wish to go 
to hell with your father and mother?' With tears, they 
said: 'No, sir.' I asked: 'Will you kneel down while I pray 
for you? You need not fear that your father will hurt me, 
for God will defend me.' Down they knelt, and that brought 
their parents to their knees, and they began in good earnest 
to seek God, When I arose, the man and his wife began to 
confess their backslidings, and invited me to stay for the 
night. This I did, but feeling in the morning that my work 
was done in that place, I returned. The class leader went to 
work for God, and was the means of reviving the work of 
the Lord in that neighborhood." 

Soon after his return, he met the preacher in charge, who 
informed him that it was the desire of the presiding elder 
that he unite with the church, be licensed to preach and take 
regular work on a circuit. To this he finally consented, and 
went to the next quarterly meeting. The elder preached as 
usual at the Saturday service, and held the quarterly con- 
ference immediately after. While the congregation was 
passing out, and the members of the conference were wait- 
ing for it to become quiet, the elder related a ridiculous story 
that produced boisterous laughter, in which he joined; and 
when it was at its height, he said, "Let us pray," and imme- 
diately led in prayer. The effect of this upon young Red- 
field can best be given in his own words: 

" This was too much for my sensitive conscience, and the 
devil took the advantage of it by setting me to reasoning 
thus: 'Does this man believe the Bible? Did Jesus set such 
an example of trifling in the presence of a perishing world? 
Is it true that sinners are now passing away, every hour, to 



Misled by Inconsistency. 39 

the judgment? Is this like Paul, who for the space of three 
years, night and day, with tears, labored for the salvation of 
sinners? Am I in a hallucination? Am I wild, or blind? 
Be it as it may be, all I can see from my standpoint is the 
Saviour of the world, staggering under a world's sin, while 
its masses in proud procession are on their way to eternal 
night. If the Bible is true, the world is on the eve of a 
terrible catastrophe, and about to pass into eternity unpre- 
pared, lean hardly stop to sleep lest men be lost while I 
am at rest. There must be a mistake somewhere, and it is 
quite probable I am the one that is mistaken. The elder is 
a man of years, and in all probability when young was as 
zealous and ardent as I am, but he has found that religion is 
a sham, and now continues to preach for the profit it is to 
him. I will never accept of a license until I settle the ques- 
tion for myself of the truth or falsity of the Christian re- 
ligion.'" 

He refused the license, and after the quarterly meeting 
went home to his father's house. In after years he could 
look back and see that here was the great mistake of his 
life. He says: "Little did I dream that I had undertaken 
one of the most absurd tasks imaginable. I might as well 
have attempted to solve a question in algebra, by the prin- 
ciples of music, or the science of astronomy by the rules of 
grammar, as to attempt to solve the problems of religion by 
the light of reason. However, I began the attempt. But I 
again found myself beset with people who would urge upon 
me their impressions of my duty to go into the gospel field. 
To get rid of this annoyance, I again resolved to go where 
I was not known. My motives for going I kept a secret, 
lest I should involve others in my perplexity." 



CHAPTER VI. 

In the peculiar state of mind described in the foregoing 
chapter, young Redfield again left home, going about a hun- 
dred miles from where he was known. In less than a fort- 
night after his arrival at his new destination, however, he was 
questioned about the duty of preaching. This caused him to 
leave again. This time he chose a place where he felt sure 
he would not be annoyed by anything of that kind, but here 
he found old acquaintances who raised the question, within a 
week. Then he left again, resolved not to profess religion 
at the next place, nor to have anything to say on the subject, 
thinking in that way to avoid the annoyance. Soon after 
this he found himself beset with infidel notions; and at last 
his faith in Christianity utterly gave way. He could now 
get along comparatively well in the daytime, but his nights 
would be filled with dreams of preaching, and so overcome 
in his feelings would he be, that on waking he would find 
his pillow wet with tears. He now began to believe that he 
had been the dupe of deception through all his strange course. 
To end the matter once and for all he finally resolved to 
ask God to 'take away the conviction of duty, even if it was 
from him. He had heard of a man who did that, and who 
was instantly relieved, never to have the feeling come back. 
He now experienced the same relief. In after years, when 
looking back with horror upon this passage in his life, he 
could only account for the after return of the Spirit by refer- 
ring it to the prayers and intercessions of his mother. He 
says : 

"I felt the Holy Spirit leave me as plainly as I ever felt 
the taking off of my coat; and yet with no greater alarm 
than at the loss of a penny. To me, now, infidelity was a 

(40) 



Thoughts on Annihilation. 41 

fact, and right in its wake came downright atheism. For as 
soon as I resolved to settle all theological questions by my 
external senses, a vague uncertainty came over everything. 
Nature's laws were all the God I could find, and the mere 
notion that a given system of religion might be true was the 
utmost my reason could conjecture. It now seemed to me 
that all the phenomena of religious emotion, of mental and 
moral changes, were due to laws within us, and beyond our 
control. Now, the funereal pall of annihilation settled down 
upon me, and I could see nothing but darkness and desola- 
tion. Man and earth seemed orphaned. I sought in anatomy, 
physiology, and philosophy for testimony to clear this up, 
and, if possible, give me a single fact to settle my distracted 
mind. One favorite haunt of mine during this period was 
an ancient Indian burying ground. Some of the graves were 
entirely gone, washed away by the high waters of an adjoin- 
ing stream; others were partly gone, the dark sands of which 
gave traces of the bodies whieh had been laid there to rest 
several hundred years before. A few sea-shells, flint arrow- 
heads and hatchets, and beads were all that bore testimony 
that these bodies had ever lived. In contemplation of these 
things my whole soul would cry out, while the suffocation of 
death seemed to be upon me, ' O God, if there be a God, 
send me to the hell of the Bible, but don't annihilate me.' 
It seemed to me at such times that I could have died a hun- 
dred deaths if that would have made the Christian doctrines 
true, and have run my chances of heaven or hell. 

U I now commenced the systematic study of anatomy, for 
the purpose of ascertaining whether man had a conscious, 
thinking, acting, soul, independent of the body, or whether a 
fortuitous combination of matter in conjunction with material 
laws might not produce the phenomena we observe; and 
therefore these phenomena cease with the combination. 
Among other works, treating upon this subject, I met with 
Paley's Natural Theology Illustrated, which gave a sober, 



42 Life of John W. Redfield. 

common-sense, bias to my mode of reasoning. As a result 
of this I was cured of atheism and infidelity. I now saw 
the fogs of doubt all clear away, and the doctrine of the nat- 
ure, operations, independence, and perpetuity, of the human 
soul, redeemed from all doubt, and established upon solid 
foundations." 

While he was passing through all this, his mother, hear- 
ing of his infidelity and abandonment of religion and all 
thought of entering the Christian ministry, became very sad 
and would not be comforted. Not only were her hopes, but 
her faith also was involved with his. In his failure, she 
saw all her hopes concerning him, from his infancy, dashed to 
the ground. She pined away, and nearly lost her mind in 
mourning over him. She became so weak, that she would 
stop strangers as they passed her door, and ask them in 
plaintive tones, "Have you seen my son, John ? Where is he ? 
and what is he about?" Only as a pious mother could, she 
kept his case before God, and quite likely it was in answer to 
her prayers that he was finally brought back not only to 
Christ, but into the work of soul-saving, for which he be- 
came so eminent. 

He says, "During the period of my infidelity, I saw and 
believed that human nature needed some kind of religion to 
restrain it from injuring society. For this reason I would at- 
tend church, read prayers with the congregation, to cultivate 
a moral tone. I reasoned : 4 If there be a God, and the Bi- 
ble proves true, it is best to be fitted for any possible emer- 
gency that may arise, even if not contemplated by the Bible. 
If there is no God, or only such an one as the deranged con- 
dition of nature reveals; if we have nothing to hope beyond 
the grave, not even the guarantee of an abstract existence, 
the uncertainty is terrible." 

In after years, he would say, "Men may talk of annihila- 
tion as a possible fact, and regard the theory as a light affair; 
but let them stand where I have stood, by the graves of the 



His Natural Powers to Reason. 43 

long forgotten dead, and in imagination pass down the vista 
of coming time, and think: 'With all my longing for life, I 
must lie down in the dust and darkness of the tomb, and let 
the rusty centuries fold over my head, till ages have passed 
and gone, and I sleep on still as these have slept, who now lie 
here in a common ruin, f orgotton and forever gone ! Poor name- 
less dust, who lived, hoped, feared ; made as they thought ample 
provision for life in the spirit land; yet all in vain!' and they 
will cry out, as I have cried, 'O God, spare me at least a bare 
existence.' No! I would know the truth, however unwel- 
come it may be." 

His study of anatomy, under the tutorship of an eminent 
physician, was continued after his return to faith, and laid the 
foundation for his future practice of medicine. This struggle 
with unbelief, and the various lines of investigation that it 
led him to undertake, in mental and moral philosophy, as 
well as in the physical sciences, was a valuable training for the 
especial work to which he was called. Every phase of un- 
belief, mental and moral difficulty seems to have been re- 
viewed by him, not simply by reading, but by personal 
investigation, until it seemed that no obstacle of that kind 
could stand before him. "Questions of magnetism, clair- 
voyance, and much of what now passes for spiritualism," 
were carefully studied by him at that early period (between 
1830 and 1840). The perfect ease and simplicity with which, 
in the days of his power, he would remove the difficulties of 
doubt and solve the problems of conscience, was an astonish- 
ment to those who listened to him. From the foregoing 
account may be seen how these problems were, worked out 
in the fierce struggles of his own early experience. 

Concerning the period in which he was pursuing these 
studies he says: "During this period my former experience 
in the Christian life was not taken into account. It furnished 
me with no help whatever. And even after this struggle 
was over, and I began to seek my personal salvation again, 



44 Life of John W. Redfield. 

at first it did not occur to me that I had once been a Chris- 
tian. I commenced entirely anew. When I set about it in 
good earnest I purposed to do it among a people that I thought 
would not annoy me about preaching. But here I found 
myself mistaken again. Scarcely had I obtained a little light 
on experimental religion before the minister whose church I 
attended, met me in the street one day and made an appoint- 
ment with me to meet him at his house at a certain time. 
When the time came, fearing it was the old subject that 
was coming up, I did not go. When I met him again, he 
expressed his disappointment at my failure to come, and set 
another time for me. When the time came I went, and my 
fears proved true. Said he: 'I have little confidence in im- 
pressions, but I wish to know for my own satisfaction if you 
have ever been called of God to preach. I wish you to give 
me a direct answer.' In my soul I cried out, 'My God! am 
I found out here also?' I then frankly answered: 4 I have.' 
But I stated to him that there were barriers now in my way, 
the principal one of which was a promise to marry. This 
barrier I had placed in the way some time before. My object 
was to create an obligation that would prevent me from enter- 
ing the ministry. This proved to be another great mistake 
of my life. I was soon made to know how surely God 
could confront me, how terribly he could chastise me, and 
how intensely I could be made to suffer." 



CHAPTER VII. 

The bitter and sorrowful experience occasioned by his 
rash marriage engagement will be related in Mr. Redfield's 
own words. Speaking of this matter, he says: 

" Gladly would I suppress this chapter of my life, were it 
not for the fact that the cause of Christ has suffered from the 
misrepresentations of it that have gone forth to the world. I 
might have told my. story long ago and saved myself much 
misunderstanding, but I wished not to appear as the revealer 
of my family sorrows. If I had spoken, my enemies would 
have made capital of that, as they have made capital of my 
silence. Now at the close of my life I feel free to speak. I 
shall withhold much of the worse, and only state enough to 
give a specimen of what I have suffered. I ask the candid 
reader to make the case his own, and then ask himself if he 
would have done better. I have not borne all this in silence 
and alone, refusing to accept of that relief., which making 
known the facts would have given me, and making them 
known now in order to gain sympathy. It is too late for 
that; my only object is to correct unjust imputations on the 
cause for which I have labored. I must, as a last act of my 
life, do this. What I now give to the world of this unfor- 
tunate affair, is all that it will ever get, unless circumstances 
shall compel me to give more. 

" I married one whom I thought would make me a happy 
home. I hired me a house at the desire and with the ap- 
proval of my wife, but within three weeks was compelled 
to abandon it. I found she was no more fit than a child to 
take an interest in or care for a home. I saw no other way 
than to board. I could find but one place where I thought 
it at all proper to board, and that was at her own father's 
home. But he soon told me I must take her away for he 

(45) 



46 Life of John W. Redfield. 

could no longer endure her. I hired another house. To 
make it at all possible to keep house I was obliged to hire 
housekeepers, but it was only to have them turned away as 
fast as I could hire them. In one week I hired six in succes- 
sion and all were turned away within that time. I next sent 
for my sister, who came and tried to make my home tolerable; 
but in a few days I was compelled to permit her to go else- 
where to board until she could arrange to go home. 

"I next tried to get along by doing the housework myself 
and hide from the world my misfortune; but neglecting to 
keep my doors fastened, I was caught doing my own cook- 
ing. When asked of the whereabouts of my wife, I could 
not tell, for I did not know. The fact of my being alone 
and doing my own cooking soon reached the ears of her 
parents, who, mortified by their daughter's conduct, attempted 
to bring about a reform. I had kept all this to myself, not 
even telling them. Her father, learning that she often came 
to his home, and left me to do the work in mine, forbade her 
coming again without me. Of this I was ignorant for a 
long time. 

" Late one night she told me she was going home and I must 
accompany her. I replied: 'It is late, and your people will 
be in bed. I cannot go and disturb them, as there is no urgent 
need.' I then locked the door, put away the key and went 
to bed. 

" I was soon aroused by the fall of a window. I imme- 
diately arose, and saw she was out of the house, and with a 
light in her hand was passing through the back way, going 
to her father's house. I knew now there was fresh trouble 
for me. So, I staid up awaiting the results. I soon heard a 
heavy knock at the door. I went to it, opened it, and asked 
who was there and what was wanted. It was her father. 
Said he, 'I will see if you are going to turn my daughter 
out of doors.' 1 had no light, and he tried to find me in the 
darkness. I knew by the tone of his voice that he was 



Family Troubles. 47 

greatly exasperated, and determined to commit violence upon 
me. I ran into the parlor, and he followed. ' Be quiet and 
calm, until I can explain to you,' I said. But he was too excited 
to hearken to reason, and only knew my whereabouts when I 
spoke. I could hear his footstejos and thereby I kept out of 
his way. Thus I continued to avoid him until he so far cooled 
down as to pass out and go home. I then closed and fastened 
the door, fully resolved that I would never submit to have 
her return until the matter was fully understood and settled. 
I cooked my breakfast when the morning came, and went 
out to my business. 

"About 10 o'clock she came and asked my forgiveness, and 
desired me to give her the key to the house. 1 told her she 
could not have the key until the last night's difficulties were 
settled. 'Well,' said she, 'go down home with me and I 
will confess it all.' So down we went to her parents' house. 
We found them in a very unpleasant mood. I spoke to her 
mother, calling her by that title. She said, 'Don't you call 
me mother as long as you treat my daughter as you have.' 

" I replied, ' Let your daughter tell her own story then.' 

"I then asked her, 'Did I turn you out of doors?' 

"She answered, 'No, sir.' 

" 'Did you not leave the house when I was asleep?' 

" ' Yes, sir.' 

"'Did I know you were going?' 

'" No, sir.' 

" 'Did you not climb out of the window as still as possible, 
so as not to awaken me?' 

"'Yes, sir.' 

"'Then', asked her parents, 'why did you say to us, that 
he turned you out ?' 

"She answered, 'Because you told me never to come 
home again unaccompanied by my husband, unless he should 
turn me out of doors. I made up the story so you would let 
me stay.' 



4S Life of John W. Redfield. 

"Now the whole indignation turned against her, until she 
called upon me to protect her. I felt sorry for her father, 
for if he got the right of a matter he had generosity and 
Christianity enough to induce him to do right. I could but 
feel that through this whole affair he was an honorable and 
right-minded man. 

"I now permitted her to return. But the same state of 
things continued. 

"Next I was suddenly called upon by a church committee 
to investigate matters that could not be tolerated longer. I 
said to them 'Go on and find out all you can, for I am igno- 
rant of the object of your investigation.' 

"I permitted her to tell her own story uncorrected. They 
found it entirely a matter of misrepresentation. She con- 
fessed the whole to be false. She had reported that I would 
not make any provision for her wants. That I had starved 
her by not providing the necessaries of life. When the com- 
mittee found plain bread, meat, and all kinds of provisions in 
abundance, her mother greatly mortified, asked her how long 
these things had been in the house, she answered, 

"'I have never been out of them.' 

" 'Then, what could you mean thus to report what is 
falser' 

"'Oh!' said she, 'I wanted some oysters, and he said he 
could not find them, and I didn't believe him.' The commit- 
tee knew it was the season when there were none in the mar- 
ket. 

"Again, her mother, deeply mortified, upbraided her se- 
verely, when she turned to me for protection, saying, 'I won- 
der how you can live with me?' 

"I was exonerated by the committee of course, and one of 
them said to me, 'No one can blame you if you leave that 
woman, for such conduct is past all forbearance.' 

"But all I could do was to wait for deliverance in God's 
time. Nothing but the consciousness that I was enduring 



Family Troubles. 49 

the result of my own disobedience made my case endurable. 
And my conscientiousness would not allow me to take legal 
steps to get rid of her. 

"I was now taken violently sick, and was brought nigh 
unto death. It was the first of the cholera season, and I 
was the only one afflicted with the disease in that section who 
survived. I passed into what is called the stage of collapse ; 
but I felt, I have not yet done my work, and I cannot die. 
I then felt, I shall not die. Shortly after this I was restored 
to health. 

"Still my family trouble continued. Now and then my 
wife w^ould have a religious streak. One night after making 
a great disturbance and giving me a terrible scolding, she 
suddenly turned upon me and commanded me to pray as her 
father "prayed. To this I replied, ' I cannot think of mock- 
ing God by any mixture of prayer with such w r jcked and 
violent manifestations of temper.' I saw she took it in ill 
part, but I thought it best to drop the matter and go to rest, 
still keeping a disguised but vigilant watch of her. When 
she supposed me to be asleep, I saw her come near enough 
to me to get a clear view of me and how and where I lay. 
She then took the light and set it back so it would not shine 
in my face. I could see her movements, however, all the 
better. She then went to the fire-place and took up a pair of 
heavy brass-mounted tongs, and taking a good hold of them 
with both hands, she came softly within a few feet of me, 
and then darted upon me with great fury and began to strike 
with heavy blows at my head. Having seen the whole 
operation, I was prepared for it; and by holding the bed- 
clothes over my face and head, I received the blows upon my 
arms. 

"For some time after, I felt I had reason to fear much 
more violence from her. I kept up a vigilant watch, but 
unbeknown to any one else. I could not inform even her 
own parents of this, much less others. 



50 Life of John W. Redfield. 

"Several times, by accident or intentionally, she burned 
up her dresses, and then came to me and demanded more. I 
think her mother must have known that she burned them; 
for once she came to me and asked me to furnish her with 
one or two cheap ones to keep peace. Then when I did 
this the mother made a fuss about it, and went among their 
relatives with a subscription to buy her daughter a more ex- 
pensive suit, declaring that I refused to dress her in a becom- 
ing manner. 

"When my friends came to see me she would tell them 
to leave for they could not be harbored there. My troubles 
had now become so great, and having none to whom I could 
tell them, I cried, c O Lord, my punishment is greater than I 
can bear.' I was unfit for business, and in short was so 
broken in spirit that I could not attend to business as it was 
necessary, to do, and was obliged to fail. I gave up all I had 
to the last chair and spoon. I had nothing left. I could not 
hire a room, nor would my wife stay if I did. There was 
only one place where I could procure shelter for the night, 
and that was her father's house. What to do or where to 
turn was more than I could tell. I might have found some 
employment, but no place for permanent board, as no one 
would board my wife. Her father would only engage to board 
her until we could leave town and rid them of the mortifica- 
tion to which they were subject on her account. I believe 
they felt truly sorry for me when they saw me in this dis- 
tressed condition. They advised me to take up some busi- 
ness with which I could travel and hoped that my wife being 
among strangers might do better. I borrowed money enough 
to get out of town, and w T ent where she was not known, 
and soon procured a place to board; but shortly I saw from 
the deportment of the people that something was amiss. I 
knew my only way was to keep perfectly still and wait for 
matters to develop. We had staid in this place about four 
weeks when the lady of the house informed me that we could 



Family Troubles. 51 

not stay longer. I found this had come from misrepresenta- 
tions of me. I had known it was going on, but I had thought 
it best not to attempt to correct it until I was compelled to; 
for I utterly despised the man who would reveal the afflictions 
to which he was subjected by a bad wife. When the truth 
came out the lady of the house expressed her sympathy for 
me, and said 'You are welcome to stay as long as you please, 
but I cannot have my house so disturbed by that woman; you 
must take her away.' I secured another place but could stay 
only one week. I then procured a team and took her some 
thirty or forty miles away among strangers again. I found 
a place in a genteel family. Here we staid twelve weeks. 

"I soon saw that something was going wrong, but waited 
again ■ for developments to indicate my course of action. 
It continually became more evident that my time was coming 
to a close. One day the lady said to me: 'Such has been, the 
reports by your wife concerning you that I have believed you 
to be a bad man. But I have found out where the trouble 
lies, and though I deeply sympathize with you in your afflic- 
tion, yet, we can endure her no longer.' Of course I expected 
this, and I could not blame them for turning me into the 
street. What to do I could not tell; houseless and homeless, 
and almost without money and no place to get board where 
my wife was known, I must leave town to find a place 
for shelter. So we took stage to a place about fifty 
miles away. Here we got board in a public house; but 
after only a few hours she positively refused to stay 
a day or a night. Now I did not know what to do. 
Finally I said to myself: 'I will try one more experi- 
ment; I will take her to my father's house; her own father 
will not take her, and every boarding house refuses to 
keep her or bear with her. I took the next stage and 
brought her to my father's. I went on some fifty miles 
farther, and here my funds were exhausted and I was in great 
distress of mind though I managed to hide my sufferings from 



52 Life of John W. Redfield. 

others. I soon found that my good old father and mother 
could not endure her conduct, and they told me I should not 
live with such a woman. I felt this was my last experiment 
and if this failed the Lord knows I don't know what to do 
next. I saw nothing but agony and the poor-house as the 
final winding-up of my calamity. My spirit utterly sank 
within me. I was advised to leave her and get a bill of 
divorcement from her; but while I was in this suspense, and 
wondering what to do next, all at once she resolved to go 
home to her father's house and demanded the money to go 
with. My funds were exhausted, but she insisted on going, 
and actually started on foot for a hundred miles through mud 
and snow. When I found she was fully bent on going I 
went after her, and promised to see if I could send her in 
any way. So I sold my watch to pay for the hire of a horse 
to carry her home. I took care not to go myself. Now I 
felt a httle relief at being free for a short time of my trouble. 
Very soon, however, a letter came from her father saying 
she was very penitent and sorry for having left me, and 
would promise to change her conduct if I would take her 
back. I wrote back that I had suffered enough, and tried 
experiments enough, and I could do no more. I felt that 
the last bond of attachment had- snapped, and that if the 
offense of not living with her should bring me to the state's 
prison I would go there. 

"In the spring I started for the West. I passed through 
the place where her father lived, and where she then was; but 
I could not bear the thought of seeing her. So I passed on 
about three hundred miles, and located in Lockport, N. Y. 
After I was settled, I wrote to her father, to let him know 
where I was, and to inquire after the wretched woman. And 
now he beset me to take her back, saying he believed she 
would behave herself. I wrote back that I had no confidence 
in her reform, and couid on no condition take her back. I 
was finally overcome by his entreaties, however, and thought 



Worse and Worse. 53 

it might be possible after all that she would do better, as she 
had professed to become religious. So I wrote him that he 
might bring her about half way, and I would meet him and 
her there, and would make one more trial. I went in due 
time to the place and found them there. I took her to my 
place of residence and to make all as favorable as possible 
for a successful trial we went to a first-class hotel to board. 
We staid one night only when she point-blank refused to 
stay any longer. So off I went and found a private board- 
ing house. Before the week ended she was turned out into 
the street. The lady of the house forbade her returning on 
any terms. She said to me, 'You are an unfortunate man, 
and are welcome here as long as you wish to stay; but that 
woman must not come in at all'. A lady of the place helped 
us to obtain another boarding place, and we found shelter for 
the night. We had staid here but a few weeks when I was 
again warned to leave. I pleaded to be permitted to stay 
from day to day until I could write to her father and ask 
what could be done. 

"The lady of the house told me she was a bad woman, 
for she had seen men follow her off into by-places. I could 
not say anything in her defense for I had found her once in 
the embrace of one of the boarders, and another who 
thought me to be away came in the night to my room. He 
tried to excuse himself as best he could, but I believe him to 
have been none too pure for the commission of great evil. I 
told her how improperly she was acting, in taking such liber- 
ties, when she gave me to understand that she should do as 
she pleased without my consent. 

"Not knowing what to do or where to go, I was nearly 
distracted. I was again informed that she must leave the 
house. Suddenly she said she would go home to her fa- 
ther's; and I must take her to the boat, about fifteen miles 
away. I did so, but when we arrived at the place the boat 
was gone and no other would go until the next week. I 



54 Life of John W. Redfield. 

must take her back; but there was no place to stay for a sin- 
gle night, except at a public house. I thought I will at least 
have one more night in which to contrive what course next 
to take. In the morning we started back to the place we had 
left, and she promised to let me take a room and keep house, 
and she would not leave me; but just before we entered the 
village, she suddenly resolved she would not stay, but would 
go'home at once, and I must take her that night to Rochester 
where she could take the cars. I knew it was useless to at- 
tempt to persuade her to stay even for the night. So I bor- 
rowed the money and we left that night in the stage. When 
we arrived at Rochester, I gave her the money to pay her 
fare all the way home. As soon as she had gone I felt such 
a sense of relief that I fainted, and could with great difficulty 
stagger along to a place where I could lie down. A high 
nervous fever set in, and for fifteen days I was not able to 
be moved. A physician, like a good Samaritan attended me 
faithfully, whom I owe a debt of gratitude which I can nev- 
er pay. I sank lower and lower until I was near death. 
Two consulting physicians came to visit me. They told my 
nurse I must die, and they must make ready to bury me in 
two days. They also told the people where I was staying 
that my sickness must have been caused by some deep trouble. 
I knew not their decision, but I saw them leave me to my 
fate. 

"The old subject of duty now came up, and I inwardly 
felt, God will not permit me to die; I shall live to preach the 
gospel. At once I began to mend. In a few days after 
they left me to die I walked into the doctor's office. They 
stared at me as though I had come out of the grave. They 
then told me the conclusion of their council." 



CHAPTER VIII. 

No way is so long but that it has an end, and no night is 
so dark but that the dawn of day at last dispels the dark- 
ness. Even so the end of some of Mr. Redfield's sorrowful 
experiences was drawing near, and better days were soon to 
dawn upon his pathway, as the sequel, related in his own 
words, will show. Continuing the narrative, he says: 

" When I was able to ride, I returned to the place of my 
Tate residence. My long absence had induced the people to 
believe that I had run away, and the man with whom I 
boarded had taken all my possessions, with an absconded 
debtor's writ. When he learned the cause of my prolonged 
absence, however, he returned me all my property without 
cost. Next I was waited upon by a committee from the 
church to know how my moral character stood. I learned 
that I had been accused of keeping a bad woman in town 
under pretense that she was my wife ; that I had never been 
mariied to her; and that I knew her to be corrupt. But I 
was able to convince the committee that I was indeed un- 
fortunate but not criminal; that I was indeed married. I was 
at once restored to the confidence of the church. 

"A lawyer learning the circumstances of my misfortune, 
catrye to me and offered to procure me a divorce free of ex- 
pense. But my lacerated, timid spirit could not consent to 
go through all the details of litigation. 

"Now that I was free from this great trouble, my former 
impressions of duty came upon me with redoubled force, and 
I longed for an abode away from the busy world of man- 
kind, and resolved to find me a home like a hermit in the 
wilderness, where I might serve God, commune with nature, 
and at last lay my bones to rest in some lonely place unseen 
and unknown by man. I did go into rooms by myself, and 

(5<) 



56 Life of John W. Redfield. 

but for neglected duty, which it seemed to me must now be 
forever abandoned, I should have been comparatively happy; 
but it seemed to me that my afflictions must prove an obstacle 
in my way. I thought, everybody will find out that I have 
had family trouble and will feel at liberty to make out of it 
what capital they please; and how can I preach when I am 
thus marked with suspicion? I could have set all things 
right in the eyes of the honest and well-meaning, but I could 
not bear to go over the facts of my sufferings for that pur- 
pose. No! I must forever abandon the idea of preaching. 
Yet, I must meet God at last and answer for the neglect of 
duty. Night and day, for a number of years, I silently 
brooded over my sad state, and tried all means in my power 
to banish the scorpion stings of a guilty conscience. 'You 
knew your duty but did it not,' constantly rang in my ears. 
A large portion of my time I spent in the grove near by 
weeping before God. 

"I would sometimes go to the church on Sunday, but the 
sight of a gospel minister would make me writhe with agony, 
and compel me to leave. I would then resort to the woods 
and there weep and pray for deliverance. Yet I kept this 
all buried in my heart. If I saw a minister in the street my 
eyes would follow him as long as I couldsee him, and, choked 
with emotion, I would sigh over my own unhappy state. 

"I began to be impressed atone time that I should never 
see my father and mother again in the flesh. So strongly 
did this come that I shrank from going to the post-office for 
fear of finding the sad tidings that they had passed away. On 
going and finding no letters at all, it would be with a sense 
of relief. I j:>rayed that I might be permitted to see them 
again. An answer seemed to come, 'You shall.' The fall 
came and I went to the city of New York to spend the win- 
ter. I procured my winter quarters and began a course of 
study in the fine arts. I now felt a strong impression to go 
immediately to my father's home. I had felt perfectly at 



Death of Father and Mother. 57 

rest as to the health of my parents from the witness I received 
that I should see them again. I promised myself that I would 
take the steamboat the last of the week, and go home. It 
was about two hundred and fifty miles. But I was so urged 
by my impression to go that I decided to start a day earlier 
than I first intended. Still that did not seem to be satisfac- 
tory, and finally I resolved to take the first boat. I did so 
and arrived home just one day before my mother died. Her 
last rational word was, in effect, "I could die in peace if my 
son would do his duty." She was then dying of apoplexy. 
I watched my opportunity to go to her dying bed when we 
could be alone, and tried to arouse her, but I got no response. 
I took hold of her, and said, 'Mother, do speak to me once 
more.' I wanted to tell her I would obey the call of God to 
preach the gospel ; but she was too far gone to understand 
me. Ten days later my dear father fell sick and passed 
away. 

"I followed them to the tomb, but oh! how my heart did 
sink on leaving them in their last resting place. Memory 
with a thousand tongues spoke of the anguish I had caused 
that sainted mother. I had so often heard her prayers 
as she pleaded with God to spare her boy and fit him for 
the mission that was awaiting him. I found myself at home 
after father's funeral, by the desolate hearth-stone, but so sad 
at my loss that I have never been able to call to mind any of 
the circumstances. 

"I went almost immediately to visit one of my sisters 
who lately had lost her husband. She was glad to see me, 
but began at once to urge me to promise that I would go and 
preach the gospel. She said: 'You know, brother John, 
that mother has gone to her grave broken-hearted over your 
neglect to obey God. And now this is the last time that I 
shall ever see you on earth, and I want you to promise me 
that you will do your duty, and let me carry that promise to 
mother.' 



58 Life of John W. Redfield. 

" 'But,' said I, 'I shall visit you again next week.' 
" 'No,' she said, 'this is the last time we shall meet on 
earth, so you must promise.' 

" Her appeals in mother's name broke me down, and to 
get rid of her importunity, I made a promise which she con- 
strued to mean all that she desired, and then she said: 'Come, 
brother, let us get down and ratify it before God.' Of course 
I knelt, and she poured out her soul for me in tones and 
words that stung me to the quick. We arose, and I left her 
house expecting to visit her again the next week; but on 
going to the post-office I found a letter calling me to go im- 
mediately six hundred miles away as an important witness in 
court. I obeyed the summons, and my sister's words proved 
true. I never saw her again. I learned in about a month 
from the time I saw her last, that she, too, had passed away 
to the spirit land. 

" I was very sad because of these repeated desolations in 
the loss of my dearest earthly friends, but conscience bade 
me be still and know that God was dealing with me in 
mercy in permitting me to live, and that in view of the pos- 
sibility that I might yet do my duty." 



CHAPTER IX. 

Mr. Redfield soon returned to his bachelor's hall again. 
It must have been a curiosity shop indeed. Shelves covered 
the walls on all sides. These shelves were loaded with 
geological specimens, freaks of nature in wood and stone, 
Indian relics and mechanism of his own invention. Two 
mice, bound with delicate chains of his own manufacture, 
which fed and sported and slept at their pleasure, were his only 
companions. 

Here he secluded himself from the world and Christian 
friends lest some of them should mention the subject of 
preaching the gospel. Neither he nor they could let the sub- 
ject alone. His j3iesence impressed them with the subject, 
and his sore heart kept it upon his own mind whether sleep- 
ing or waking. 

One day he met the Methodist preacher in the street, 
who began immediately to urge him to consent to go to 
work in the vineyard of the Lord. He tried to avoid it by 
arguing both himself and the minister to another conclusion. 
He had held an exhorter's license for some time, which had 
been crowded upon him against his will, but he had never 
used it. The minister now asked that he might present his 
case to the leader's meeting for a recommendation for a 
license to preach. A strong and abiding impression seized 
him that unless he consented he would be killed by lightning. 
It seemed to him utter foolishness to allow himself to be 
swayed by any such thing; especially in a matter of such 
moment. His past experiences of a similar nature helped 
this impression to take the firmer hold upon him. It haunted 
him day and night for a long time. When the terrible thun- 
der storms which frequently passed over would arise, and 
especially in the night, all his peace and rest and sleep would 
be at an end until the storm ceased. He would resort to all 

(59) 



60 Life of John W. Redfieed. 

the precautionary measures that his knowledge of the laws 
of electricity would suggest to him, as opening the windows 
and giving a free circulation of air through the room, setting 
a chair in glass tumblers and sitting in it with the feet upon 
the rounds, and then pray and tremble until the storm was 
over. The familiar acquaintances of the man can fully 
appreciate this, 

This state of mind lasted for some weeks, w r hen one night 
his fears became so great that he promised most fervently, 
that if God would relieve him, he would present his case 
himself to the leaders' meeting on the first opportunity to do 
so. In an instant, when the storm was at its highest, his re- 
quest was granted, and he went to rest and sleep, as calmly 
as ever in his life. 

The Friday evening after, the leaders w r ere to meet, and 
he went to redeem his pledge. The meeting w T as held in the 
basement of the church. When a suitable opportunity came, 
he arose and stated his feelings. He was about to retire as 
usual in such cases, when he was stopped by one of the mem- 
bers and asked how he stood on the question of abolitionism. 
This question was then greatly agitating the Methodist 
Episcopal Church. He answered, " I am an abolitionist of 
the strongest type." 

"Then I shall oppose the recommendation." said the 
brother. 

He earnestly hoped they would not grant the recom- 
mendation, for that, he thought, would release him ; and to 
make it doubly sure, he now said, "I wish it distinctly under- 
stood that if I am granted a license to preach, and that shall 
add anything to the influence I now possess, I shall certainly 
use it for God and the slave. So now your eyes are open 
and you know what I am and what to expect." 

Again it was remarked, " We shall contest the matter." 

He retired, and immediately the vote was taken, and the 
recommendation was granted. The meeting adjourned, and 



Urged Again to Take a Circuit. 6i 

before they had hardly reached their homes the church was 
struck with lightning. This made a profound impression 
upon him, and when soon after, the quarterly conference 
convened, he was ready to be examined according to disci- 
pline. The license was granted, but when it was handed to 
him, he felt he could not use it. 

He was in constant dread of his wife's returning, for he 
believed he could do nothing with her. He was also in con- 
stant fear that the tongue of slander would break out upon 
him in regard to his family matters, and that the more cer- 
tainly if he began to preach. He used the license for a few 
times, and was urged to go upon a circuit as a supply. He 
consented to this for a short time, and though pressed to con- 
tinue, he refused. He also refused to accept of any com- 
pensation for his services. He not only shrank from the 
responsibilities of the sacred office, but also from the very 
name of a Christian minister, and pay for his services implied 
that. He finally gave up preaching altogether, and went to 
Cleveland, Ohio, for the winter. 



CHAPTER X. 

In Cleveland, Mr. Redfield engaged in his chosen 
profession — portrait painting. He gave in his letter to the 
church, and was enrolled as a local preacher. Now and then, 
he preached as called upon by the pastor, and during the fol- 
lowing winter assisted in a protracted meeting. His labors 
were owned of God in the conversion of souls. 

By invitation he supplied the pulpit of the Seaman's 
Bethel one Sunday in the. absence of the stated preacher. 
When the hour came he found the house full. He resolved 
to do his whole duty. While speaking against gambling, 
swearing, horse racing and drunkenness, one cried out from 
the congregation, "Do you mean me? Do you mean me?" 
He instantly replied, "If that is your case, I certainly mean 
you." When the services closed the deacon who had in- 
vited him to preach said to him, "That was a very sad mis- 
take, and you have done us a great wrong." And then, as if 
to spare his feelings, he excused the matter thus: 

" Our minister, I don't think is quite right. He knows 
they will do these things of which you spoke, but he never 
reproves them, or speaks against such conduct, and they are 
all bound up in him. Sometimes I think he does not go far 
enough, but you went entirely too far. And besides this, 
many of these are rough sailors and they will not bear re- 
proof." 

Shocked at this, Mr. Redfield turned away with a thank- 
ful heart that he was not more closely identified with 
such a state of things, and resolved that what work he 
did for the Lord should be faithfully done. 

Soon after this his pastor asked him for his views on the 
slavery question. The answer was, "I am an abolitionist 
i : rom head to foot." 

"Then," asked he, "would you be willing to give us a lect- 

(62) 



An Abolitionist. 63 

ure on the subject? Our hands are tied by a vote of the 
conference which forbids the preachers meddling with the 
question; yet the colonizationists make it a point to create all 
the prejudice against us they can, until some people think 
we are the vilest disorganizes in the land. I am not allowed 
to speak for the poor dumb slave under pain of conference 
penalties. And it does seem that those who dare should be 
permitted to speak the sentiments of the anti-slavery part of 
the church. There are a number of strong abolitionists in 
the city who would be glad to stand by any one who dares 
to take a firm stand; but they have not the courage to take a 
stand themselves unless some one takes the lead and meets 
the brunt of the opposition, which is sure to come, when an 
anti-slavery society is started." 

Mr. Redfield promised the preacher to lecture, feeling 
glad that he had nothing too good to sacrifice in such a 
cause. 

The appointment for the lecture was made. When the 
time came, a mob had collected, nailed up the doors of the 
building in w r hich the lecture was to be given, and were wait- 
ing for the lecturer himself. He felt it was no compromise 
of right or conscience to avoid an infuriated mob, when by 
no possibility could he get a hearing. 

His quiet retirement aroused the better element of society, 
who were not prepared to surrender the right of free speech 
in a free state to a mob. A demand was therefore made 
that the house be opened, and Mr. Redfield given an oppor- 
tunity to present the views of the abolitionists. The plea 
was made that the colonizationists had free opportunity to 
misrepresent the abolitionists, and it was no more than right 
that the latter have an opportunity to reply. Another ap- 
pointment was then made. 

Before the time came round, Mr. Redfield had the 
opportunity to prepare himself more perfectly for the occa- 
sion. The opposition to the first meeting created a deeper 



64 Life of John W. Redfield. 

and wider interest to hear him. It also aroused him to see 
more clearly the terrible sinfulness of the slavery feeling in 
this country, and to make the stronger effort against it. 

Mr. Redfield's lecture gave a synopsis of the slave codes 
in each State; the attempts of humanitarians in these states 
to ameliorate the condition of the slaves; and the facts recited 
in the preambles of the bills presented in the different legis- 
latures for this purpose. These referred to the taking of 
the lives of slaves; robbing female slaves of their virtue; 
and the overworking and starving of field hands. He then 
called attention to the extent and the manner in which these 
laws were disobeyed, and the advantage that masters took of 
their legal powers. He read extracts from Southern papers 
to illustrate the foregoing, one of which was as follows: 

"RAN AWAY FROM THE SUBSCRIBER. 

"My slave, Sally, who, without doubt, is lurking about 
the plantation of Mr. , in Georgia, as I sold her hus- 
band to that gentleman about eighteen months ago. She has 
been very sullen ever since. She will try to pass herself off 
as a white woman, as she is very white and beautiful spoken, 
and very capable of putting on the airs of a white lady. 
Fearing she might run away I took the pains to mark her by 
knocking out two of her front teeth and branding her on 
the buttocks with the letter S. She is likewise much scarred 
with the whip on her neck and shoulders. Her legs are torn 
by the dogs, done in catching her fifteen months ago. Her 
left thumb has the mark of a rifle ball where I shot her be- 
fore she would surrender." 

This was followed by recitals of cruelty, blood-curdling to 
read at the present day. 

Mr. Redfield's audience was large and many present 
were members of the mob which gathered at the time of the 
other appointment. He observed before he was through that 
the opposition began to yield, and the mob spirit to quiet 



Forming an Anti-Slavery Society. 65 

down. He had expected that an attack would be made upon 
him before he was through, but all remained quiet. 

He finished the lecture with a picture in which the actors 
were reversed. The scene w r as in Algeria. The slaves were 
Americans. The same scenes were enacted as read from the 
Southern advertisements. He then appealed to their sense 
of justice and honor. He finished by representing himself 
as hazarding his reputation and life by pleading for those 
supposed Americans in Algeria, and asking his audience if 
now they thought him worthy of tar and feathers and other 
maltreatment. He waited for the mob to make a demon- 
stration, inviting them to do so if they thought it right, but 
all remained quiet. He then said: u If you think the cause 
is worthy of support, we will form an anti-slavery society." 
Nearly all present were then enrolled as members. This 
was the first organization of the kind made in the city. 

Soon after the lecture and the organization of the society, he 
was called upon to put his principles in practice. Cleveland 
was a point on the under-ground railroad where many fugi- 
tives from slavery took their departure from the United 
States, where they were unsafe, to the Dominion of Canada 
where they would be safe. It was a criminal act, according 
to the law of the land, to harbor or assist a fugitive slave. 

One Sunday evening he observed in the congregation at 
church a tall, straight, well-built and genteel appearing man, 
who, with hymn-book in hand, took part in the worship. The 
hue of his skin and the wavy ringlets of his hair showed 
him to be one of the despised race which the law of the land 
and the unwritten creed of some of the churches had de- 
clared had no rights that white men were bound to respect. 

Shortly after night-fall the same manly form came to Mr. 
Redfield's lodgings, and in great agitation said : "O sir, save 
me! I am in great trouble! Will you help me?" 

"I will, if I can," answered Mr. Redfield, "but tell me 
first what is the matter." 



66 • Life of John W. Redfield. 

O sir," said the stranger, "I am a slave. A large re- 
ward has been offered for me; and I learn that there is a man 
in the city looking for me to take me back into slavery." 

"Come in," said Mr. Redfield, "and you will be perfectly 
safe. My windows are all shut, fastened and blinded, and I 
will fasten the door." 

"But what if they break in?" the fugitive asked. 

"I will do the best I can at all cost to defend you," replied 
Mr. Redfield; "sit down and tell me your story. Why did 
you run away? Were you badly treated?" 

"Oh, no!" he answered. "In the first place, I belonged to 
a man who died some years ago. His widow married again, 
and before the legal heirs could put in their claim to their por- 
tion of the estate my new master desired to sell me. Of all 
this I knew nothing until one day while I was working in 
the tanyard cleaning out a vat (I had been hired out to a 
tanner, for I was a tanner by trade,) shoveling out the old 
bark and singing a Methodist hymn as I worked, I thought 
I heard a voice saying, 'You are sold.' I straightened 
up and looked around, but saw no one. I went on with 
my work again, still singing a favorite hymn. The 
same voice came again, 'You are sold.' I sprang out of the 
vat and looked for the author of the dreadful sound, but 
in vain. I went to work again, determined to banish 
my fears. But the same voice said again, 'You are sold.' 
I looked again, and at a distance I saw my master 
in company with a stranger walking leisurely around 
the tanyard. I knew then that voice was correct. The 
thought, I will be torn and forever separated from my wife 
and child, now rushed upon me, and with it a sense of the 
wrong about to be perpetrated on us. I instantly resolved: 
'I will die first.' I kept an eye out, and went on with my 
work. They gradually drew nearer and nearer until they 
stood at my back. As I lifted a shovelful of bark one of 
them asked, 'Shall I not help you lift it out?' Instinctively 



A Fugitive's Sad Story. 67 

I knew that this meant to tie my hands while I was holding 
them up. Blind to all consequences, and with the nerve of 
a madman, I sprang out of the vat and raised my shovel in 
self-defense. Instantly they both drew pistols, and bade me 
surrender or die. I cared not a fig for death, I was so aroused 
by the sense of the wrong they were doing me. But the 
thought came, 'It is no use to contend; they have the law on 
their side and can do what they please with me. I must sub- 
mit like my .Saviour. I must resist not, but endure for his 
sake.' It was my conscience and not my fear that subdued 
me. It told me to look to the future and to God for the 
settlement of my troubles. I then let them tie my hands behind 
me with a long rope. They then gave a loud whistle which 
was answered by a man coming to us, to whom they gave 
me in charge. He took hold of the rope and commanded 
me to walk on. He took me to a place by the roadside 
where there were about fifty more slaves, tied together, pre- 
paratory to being taken down the river to be sold again. 
When we had got away from the two men I asked the one 
who had me in charge to let me go and see my wife and 
child before I was separated from them forever. 

"'No,' said he, with a terrible oath, *you shall not. Your 

wife would make a fuss, and you will feel a great deal 

worse. You had better make up your mind never to see 
them again.' 

"Oh, I was so heavy with grief that my feet seemed to 
slump into the ground at every step. Suddenly, with all 
my might I gave a wrench to the rope, and so loosed my 
hands, and, being much stronger than he, I pulled him right 
up to me, and then said, 'I shall go and see my family be- 
fore we are parted forever.' When he saw I had him in my 
power, with another oath, he said, 'Well, you may go, but it 
will be the worse for you.' " 

While thus narrating his story, this noble specimen of 
man would falter, choke, and struggle with the grief which 



68 Life of John W. Redfield. 

was yet rending his heart. Then again he would nerve him- 
self to continue the narration. 

"Finally," said he, "we reached the cabin of my family, 
and as soon as my wife saw me, with a shriek she fell upon 
the floor, and my poor heart seemed to break worse than 
before. As I was compelled to hasten, I picked up a few 
articles of clothing, tied them up in a bundle, and kissed my 
wife and boy for the last time. Oh! how my brain reeled 
as I turned to leave them, forevQr. I felt that sense of my 
feet sinking into the earth again, at every step, as I walked 
away. I was now hurried back to the coffle of slaves, and 
was soon bound by one of my wrists to the chain, which 
ran the whole length of the gang. The driver being in a 
hurry urged us on, to the top of our speed. My rough old 
shoes that I wore in the tannery soon so galled my feet that 
the blood ran out at every step. We reached the river that 
night and were taken into a. tavern at the landing. We were 
all put up in the garret, which was made like a jail, with 
grated windows, for the accommodation of slave-traders. 

" Soon the whole gang were asleep. Some cried them- 
selves to sleep, some were sullen and apparently careless as 
to what became of them, for the last tie had been broken 
and the last hope had fled. Others were so gross and stupid 
that they fell asleep from want of energy and life to keep 
them awake; like beasts when out of reach of the lash, they 
were at rest. It was raining hard without, and the patter 
upon the roof and the splashing upon the ground, made it 
difficult to hear other sounds. When I thought all were sound 
asleep, I walked carefully around the room. I put my hand 
upon a rope, which I found to be a clothes-line, for the family 
used the garret to dry clothes in when not in other use. I 
went to a window, and with an old jack-knife which I had 
to use about the tanyard, I dug out of the wall one end of 
an iron bar, and that made a place just large enough for me 
to squeeze through. I then fastened one end of the clothes- 



A Wonderful Escape. 69 

line to another bar, threw out my little bundle of clothing, 
carefully climbed out, and ventured my weight upon that 
frail rope. I heard one of the strands break, and expected 
to fall to the ground the next moment; but it held me until 
I reached the end. I had not reached the ground by a num- 
ber of feet, when, as I hung there, I saw a door open and 
some one passing in. For a moment all my fears were 
aroused, thinking I was discovered. But they did not see 
me in the darkness, and I only saw them by the light of the 
open door. The rain was still pouring down. I now let go 
my hold and dropped to the ground. I carefully felt around 
until I found my bundle, and then made my way to a stream 
of water near by, and waded it a long distance, that the 
hounds might be unable to follow me. The stream led me 
in the direction from whence I came. I followed it until 
about daybreak, and then hid in the woods until night, when 
I started again for home. The succeeding morning I came 
in sight of my little home again. From fear of frightening 
my dear wife, and arousing some slaves who slept in part of 
the cabin, I went cautiously to a little window, and in a low 
tone of voice, called: 

"'Liza!' 

"With a scream she cried out, 'O my God! that's my 
Thomas! O Thomas! Thomas! the patrol will kill you!' 

" I said, 'Hush! Liza, keep still, and we will manage 
some way.' 

" I went into the cabin and climbed up into the little gar- 
ret through a hole over a door between the two rooms. 
My wife put up a box on to the door casing to hide a part of 
the hole through which I had passed. When it was fairly 
daylight, the patrol, who had heard of my escape, came to 
the cabin and asked Liza if I had got back. She answered, 
'No! I have not seen him since he left with the slave- 
trader.' This was literally true, for it was dark when I 
came. 7 



70 Life of John W. Redfield. 

" The patrol kept such a close watch that I dared not go 
out anywhere. So I concluded to change my place of con- 
cealment, and started in the night for my mother's, some four 
miles away, where she was owned. Lest I should startle 
her, I went to her window, and in a low voice, asked, 'Aunt, 
is uncle at home?' She knew my voice, and knew I had 
run away, and that the patrol was after me. She cried out, 
'Oh! it is my poor boy, Tommy! O Tommy! Tommy! 
the patrol will kill you!' She let me into the cabin, and we 
took up a board of the floor, and I laid down on the ground, 
and she put the board back again. Here I could stay until 
the patrol would pass on to the next beat, and then I would 
come out and stretch myself. 

"My wife's and mother's cabins were watched closely. 
I changed my hiding place from under the floor to the garret, 
which was reached by a ladder. As my mother could have 
my boy with her without suspicion, I had the mournful con- 
solation of caressing him often. 

" I resolved at last that I would come North as soon as I 
could with safety; but so closely was I watched, that I was 
compelled to hide under the floor and in the garret, at 
mother's, for thirteen months. By this time I was so com- 
pletely bleached out, and my skin was so fair, that after 
mother got me some women's clothes, I was able boldly to 
take the stage as a white woman and make my escape with- 
out detection. When I had reached a section where I was 
not known, I got out and went into the woods and put on 
my men's clothing. I then traveled nights and slept day- 
times until I reached a free state. I lived on corn, fruits and 
such other things as I could help myself to. After a long 
time I found myself in this state. 

"I now felt so badly about my wife and child that at last I 
ventured to get a white man to write to my master for me, 
that if he would allow me to live with my family I would go 
back and give him my labors for the rest of my life. He 



Hiding From the Patrol. 71 

wrote me in reply that he would have me any way and he 
would do as he pleased. When this hope failed I resolved 
to go myself and by some means bring my wife and child 
away. So I turned my face toward the land of bondage 
again. I traveled nights and slept daytimes in the woods, 
until I came in sight once more of my little cabin. When I 
got inside I found my little one was dead and buried. My 
heart was nearly broken again. With my wife I started 
again for the land of freedom. We passed the patrol and 
entered the woods. It was night; but my poor wife had be- 
come so nervous and broken by the long struggle with her 
wrongs that the least unusual sound or the breaking of a 
twig would cause her to cry out, 'The patrol is coming ! the 
patrol is coming!' I carried her in my arms until I saw I 
must give up the effort, as her fears would be our betrayal, and 
we should both be taken back to bondage. I was obliged to 
let her return, while I turned my steps toward the North 
again. And now they have got track of me, and are in the 
city after me." 

Mr. Redfield had the privilege of learning that this suf- 
fering man landed safely in Canada, where colored people 
had equal rights with white people. He knew he was making 
himself liable to church proscription by aiding such suffering 
followers of Jesus, but he told the authorities that he should 
stand for God and humanity. The laws of the state would 
have sent him to the state's prison for ten years, and made 
him pay a fine of five hundred dollars for sheltering and aid- 
ing that poor man if his offense had been known; but to use 
his own words, "What had I to do with protecting my own 
freedom and rights when there stood my suffering Jesus in 
the person of this poor outcast. I seemed to hear his voice 
ringing in my ears, 'Inasmuch as ye have done it unto one of 
the least of these my brethren ye have done it unto me.' Yes> 
and I would have done it again if I had known that I cer- 



72 Life of John W. Redfield. 

tainly would have had to suffer both the imprisonment and 
the fine." 

Mr. Redfield lived during the period of the great anti- 
slavery conflict in this country. All the different phases of 
it passed before him. The Methodist Episcopal Church, of 
which he was a member, and within whose pale he performed 
nearly all his ministerial labor, and which he loved as he 
loved his life, he saw hesitate and cringe before the slave 
power, and at last become an agent of persecution against 
such as could not refrain from lifting up their voices against 
the gigantic wrong. His sensitive soul listened with horror 
to the accounts of proscription against such men as Orange 
Scott, Cyrus Prindle, Luther Lee and others of its most de- 
voted ministers. He lived to see a combination formed in 
the General conference of that body, in 1 860,* that prevented 
the redressing of the grievances that resulted in the organi- 
zation of the Free Methodist Church, and that also prevented 
the change of the general rule on slavery until 1864, when 
there were no more slaves within the bounds of the United 
States. 

He did not live to see that change of the rule. If he 
had, the act coming at such a time, would have appeared so 
ungracious to him that it could have afforded him no pleasure. 
If he had lived several quadrennials longer, he might have 
been gratified by witnessing the adoption of a resolution by 
the General conference of that body, removing a censure 
passed upon Orange Scott, by the General conference of 1836, 
for taking part in an anti-slavery meeting in the city of Cin- 
cinnati, during the session of that conference. Orange Scott 
had passed into the eternal world, however, long before this 
relief to his memory. 

It is hardly possible for the present generation, though 
little more than a quarter of a century has since passed by, 
to conceive of a state of society in this country such as has 



Rev. William Hosmer, in the "Northern Independent," editorial. 



The Picture Not Overdrawn. 73 

been illustrated in this chapter; but many there are who have 
outlived the generation in which these cruelties were perpe- 
trated, and who, vividly recalling those exciting times, will 
testify that the picture is in no wise overdrawn. 



CHAPTER XI. 

Mr. Redfield had now passed one winter in active serv- 
ice for God and humanity. Many had been converted, an 
efficient anti-slavery society had been organized, and nearly 
fifty fugitives from bondage had been assisted in their efforts 
to reach Canada. He now determined to return to Lock- 
port, N. Y., the scene of some of his severest conflicts, and 
where he consented to accept a license to preach the gospel. 
On his return, he was urged to take the place of a preacher 
who had made himself unacceptable by his anti-slavery views. 
He accepted the position, but soon was equally as unaccep- 
table as his predecessor, and for the same reason. He gave 
up the charge and returned to his bachelor's quarters. He 
now despaired of doing his duty acceptably to God, and 
satisfactorily to himself. The summer was spent in study- 
ing into the works and ways of God as seen in nature. He 
gave up the idea of going into the work as a traveling 
preacher. He thought to content himself with preaching 
occasionally, but giving his time mainly to business. When 
he did preach he refused to receive pay for his services. The 
hand of disease had fastened upon him, but still he endeavored 
to keep his conscience free from condemnation, by visiting 
and praying with the people, and exhorting sinners to seek 
Christ. In this he saw some success, but so little was he 
satisfied with his labors, that he was in great distress of mind. 

He was under conviction for and began to seek the ex- 
perience of entire sanctification. 

He says: "I thought that experience would empower 
me to do my duties with greater success and satisfaction. In 
my ignorance of the true way, I wept and mourned before 
God, and wished to meet with some one who could instruct 
me. I finally became desperate, and resolved to make a busi- 
ness of seeking it. I began with a day of fasting and prayer. 
This was followed with a watch-night. I resolved never to 

(74) 



Seeking Entire Satisfaction. 75 

close my eyes or leave my knees until I could claim the bless- 
ing; but nature sank under the burden, and I fell to the floor 
and went to sleep. When morning came, I awoke to find 
myself exhausted and on the floor. When I remembered 
the vows and resolutions I had made the night before, and 
how poorly I had kept my promise, I blamed myself for 
faithlessness, and in tears asked God if I must live another 
day in this condition. Can I be no more like thee than this? 
I could say from the depths of my heart: 

"<'Tis worse than death my God to love, 
And not my God alone.' 

" Again I fasted and kept watch-night. I resolved not 
to move until I either died or gained the great pearl; but 
being still more exhausted, I again sank to the floor and went 
to sleep, and awoke the next morning to upbraid myself for 
my broken vows. All these struggles only proved to me 
how useless were human plans and will-power to gain what 
I afterward learned must be obtained by faith alone. By 
the Holy Spirit I was led to make a thorough search of self 
and find to what extent my will was in harmony with God's 
will. Now my mind was brought to face the great ques- 
tion with me. I said to myself, how can I think of preach- 
ing after my troubles with that unfortunate being who has 
blasted every hope of my life! I cannot attempt to regulate 
public opinion by a narration of my sorrows! I shall be 
misunderstood, and my misfortune will be the foundation of 
a large amount of slander, which will hedge up my way. 
4 No, Lord,' I said, 'I cannot go. I might once have gone 
without impediment, but that day has passed forever. I will 
do the best I can in a private way, but to devote myself to 
the work of the ministry is impossible until I have an honor- 
able discharge from the woman who has embittered my life.' 

"I now resolved to spend my time in active service for 
the Lord, but in a private way. I commenced visiting the 
sick, praying with them, and pointing them to the Lamb of 



*]6 Life of John W. Redfield. 

God. I went to see a young man who was very sick, and 
who had been given up by the counseling physicians, who 
had just left him. While at prayer for him an impression 
came upon me that the young man would not die, and I in- 
stantly gave utterance to it. I then arose, and taking him by 
the hand, said to him, 'You will not die. Now give your 
heart to God and live for him.' This he promised to do, and 
I left the house. Two or three brethren who were present 
and heard me make this declaration were distressed at it, for 
fear of the consequences in case it should not prove true. I 
felt the same, nor was I relieved until a short time after when 
I saw the young man walking the street in comparatively 
good health. 

"Soon after this I was asked to visit another man who 
had been given up to die by his physician, who said he could 
not live through the night. The man insisted that I should 
be called, and declared he would take no medicine from any 
hand but mine, or by my direction. He had heard of the 
case just narrated, and as soon as I approached his bed he 
said to me, 4 Don't pray for me to get well, I prefer to die.' 
But the impression came to me, and I said to him, 'lean 
pray in no other way, for you will certainly get well.' The 
sequel justified this prediction, for he did get well. 

"I was called upon by a class-leader to visit a member of 
his class, then apparently dying with the consumption. It 
was a cold night in March. We found the windows and 
doors open to give her air. The physician had just left, af ter 
declaring that she was dying. While I was praying with 
her, as in the other cases, the impression came that she would 
recover. It came this time in such power that it was with 
difficulty that I could repress the utterance of it. On leaving 
the house I said to the leader what I thought. To this he 
answered, « It is a good thing you did not say so, for she is 
certainly dying. If you had said what you felt, the cause of 
religion would have been greatly injured,' To the astonish- 



Instances and Impressions. 77 

ment of all she was able to walk the streets in a very few 
weeks, and lived for a long time after. 

"Another instance, but with a different result, occurred 
soon after. One of the class-leaders was taken sick, and to 
all appearance the sickness was unto death ; but the sugges- 
tion came to me with great power that the prayer of faith 
would save the sick. The leader was a man of great value 
to the church, and I felt that he could not be spared. I shut 
myself up in my room, determined if possible to prevail with 
God to raise him up to health. I continued in prayer until 
the same impression came with a slight shade of difference, 
that the leader would live, and not die. But that slight dif- 
ference in the impression made me hesitate to declare that 
the sick man would recover. Soon after the man died." 

These instances made a profound impression upon Mr. 
Redfield, and led him to do some very careful thinking upon 
the general subject. He says, " I then saw that none of these 
cases were restored by faith. In the first three the result was 
intuitively perceived as a coming fact. In the last the im- 
pression was on the imagination, prompted by strong desire. 
This experience has been of great benefit to me since then, 
as a guage by which to test the strong impressions, and to 
distinguish between faith, fancy, and intuition." 

It is difficult to account for these peculiar manifestations 
and successes upon any other ground than that the Lord was 
preparing him for future usefulness by the study which these 
facts induced. He was still bent on compromising the mat- 
ter of his call if he could. He resolved to pay the preachers 
more; he denied himself all luxuries of the table, and lived 
for a season on roast potatoes cooked by his own hand that 
he might give more. 

In the midst of this two young men came to his apart- 
ments, and the three bound themselves together to pray for 
a revival of religion. One night when they were engaged 
in prayer the village band met in the adjoining room for 



78 Life of John W. Redfield. 

practice. They each prayed that the music might be stopped, 
and held on until each felt that he had received an answer. 
Soon the music stopped, and they heard the members of the 
band pass down the stairs from the room. This encouraged 
them to ask for greater things. They held on until they 
each received an answer that God would revive his work in 
the place. The next day they learned that several members 
of the band were awakened the evening before and had been 
inquiring the way of salvation. Soon after the minister 
commenced a protracted meeting, and before it closed about 
two hundred professed conversion. Mr. Redfield now had 
his hands and heart full, in laboring in prayer meetings, and 
in personal effort with souls. He tried to think that he would 
not have to preach if he proved faithful in this manner. 

He became much concerned for the gentleman with 
whom he boarded before he went into bachelor's hall. He 
was an infidel Sabbath breaker. Mr. Redfield had often rec- 
ommended religion to him in a general way, but now he 
felt that he had not been sufficiently in earnest about it. 
He resolved to do his whole duty at all hazards. The 
man came into Mr. Redfield's room one day, and he took 
him by the hand and said, "I have tried to recommend 
religion to you by my life and gentleness, but I see and 
feel I have never done my duty to you as I ought, and now 
I will never let go of your hand, nor let you go, until you 
either repulse me or give your heart to God." With deep 
emotion he said, "The last obstacle is now removed. I was 
a disbeliever in religion until I became acquainted with you. 
1 have watched you, and could find but one fault in you, and 
that was, if you really felt friendly to me as you seemed to, I 
could not see how you could believe my soul in danger and 
not compel me to seek religion. But this removes that ob- 
stacle. Now," said he, with tears in his eyes, "take me to some 
of your prayer meetings." 

"There was another gentleman," says Mr. Redfield, "an 



Personal Work With Friends. 79 

acquaintance and friend, whom I had often tried to lead to 
Christ, but who, with his wife, still remained impenitent, and 
whom I now resolved to visit and talk and pray with. I 
sent word to them that I would come at a certain time, and 
that my object was to talk with them on the subject of their 
soul's salvation. When the time arrived I went to their 
home and found it closed against me. To all appearances 
they were not at home. Again I appointed a time, and 
and again I found the house shut against me. After this 
the gentleman came to my apartments one day, and I stepped 
to the door and locked it, and said, 'I will never let you leave 
this room until you promise to seek salvation, or utterly re-' 
fuse me.' To this he answered, 'I appreciate your motives, 
but if it has come to this I must tell you distinctly, I shall 
not make you any such promise.' 'Very well, Lyman, an 
impression comes to me that God will now visit you with 
judgments.' Shortly after this I was called to go to his 
house to see his dying wife. The violence of her disease 
ended in mortification while she was yet living, and had now 
reached its crisis. When I reached the house groups of 
neighbors were standing here and there talking in low tones, 
and whose manner indicated that the subject was more than 
ordinarily distressing. I passed them, approached the door, 
opened it, and in the first room sat others in melancholy 
mood. They were talking in the same manner as those out- 
side. Now and then a cry of agony came through the closed 
doors of the sufferer's room. The door opened, and the 
eyes of the dying woman met mine. Hers flashed with a 
gleam never to be forgotten. 

"She cried out, 'Oh! why did you not come before?' 

"I drew near her and replied, 'I have tried, but you 
closed your door against me.' 

"'Well, then pray for me now,' she said. 

"I knelt and tried to pray, but it was in vain; I could 
not get hold. She called upon her attendants to remove her 



8o Life of John W. Redfield. 

to another room. This was done by moving the cot on 
which she lay. When they set her down she raised her 
mortifying arms toward heaven and uttered the mournful 
cry, 'O God! for a few hours to get ready for this awful 
change.' Her arms fell and she ceased to breathe. I then 
approached her distracted husband, and asked, ' Lyman, will 
you now yield to God?' 

"He answered, 'I cannot now as well as I could before.' 

"I replied, 'Then God will come again.' 

" In a very few days one of his children was called to pass 
away suddenly. I was called again to visit the house of 
mourning. The father was convulsed with grief. On be- 
ing approached and asked, c Has God done enough ? Will 
you now yield?' he answered as before. I then said, 'Well, 
God will come once more.' 

" In a few days I was called to visit Lyman himself. He 
appeared to be rapidly passing into eternity. He now seemed 
to have given up the controversy and professed to have 
yielded his heart to God. Still a doubt hung over the case 
that eternity alone can clear up." 



CHAPTER XII. 

Mr. Redfield was now conscious that disease had fast- 
ened its grasp upon his own frame. To all appearances he 
was rapidly sinking under that fell disease, consumption. All 
remedies seemed to fail. He had but one hope left, and that 
was to escape the rigors of winter by going to one of the 
Southern states. A few remedies that he still thought of using 
were packed with his clothing and books, and with a limited 
purse, he started for New York city to take a steamer for the 
South. On arriving at the city, and while waiting for the day of 
the steamer's departure, he met an old friend, who insisted upon 
his stopping with him during the winter. It was urged that 
there would be sudden changes of weather in the South that 
would seriously affect him; that he might have a room at the 
home of this friend, where he could regulate the temperature 
as he pleased, and he need not go out until spring. He 
finally accepted the kind offer, and soon went into most favor- 
able winter quarters. 

Here he wasted fast with hectic and cough. He was soon 
so weak and emaciated, that he was obliged to lie upon the 
bed most of the time. His room was opposite a Methodist 
Episcopal church, with a public cemetery and vault in the 
rear. Every day, and sometimes twice and thrice a day, 
funeral processions would pass in and leave the bodies of de- 
parted ones. In his morbid state of feeling these scenes had 
a strange fascination for him, and he would gaze upon them 
and think, " Thus it will be soon with me." 

On bright and pleasant Sunday mornings he would wrap 
himself and cross over to the church and listen to the ser- 
mon. He did not give in his church letter, for that stated 
that he was a local preacher, and he might be called upon to 
preach. His disease gained rapidly and soon it was doubtful 
whether he would live to see the coming summer. His mar- 

(81) 



82 Life of John W. Redfield. 

velous imagination would picture to him scenes of decay, as 
he looked upon his colorless and emaciated hands and his 
conscience goaded and upbraided him because of neglected 
duty. He often would ask himself, "What can I do to soften 
this terrible punishment, or to appease this God who has 
borne with me so long?" His room often resounded with 
his sobs and crying. He appeared to himself to be too far 
gone with disease to be ever able to perform the duty that lay 
so heavily upon him ; yet to die, he felt he could not, he dare 
not. These struggles of mind would bring on profuse sweat- 
ing, and that would be followed with chills, and all seemed 
to aggravate and hasten the work of disease. Yet he was 
powerless to shake off these thoughts and feelings. 

One day his mind recurred to the fact that four times he 
had been raised from the borders of the grave, as he thought, 
that he might preach the gospel, and weak as he was, he im- 
mediately knelt and pleaded with God for his life. Days went 
by in which he spent much of his time in this manner, but 
all seemed in vain. At last, despairing of help in any other 
way, he vowed again to do the work God had called him to 
do. He spent the most of one night in prayer, weeping, 
promising and pleading. About three o'clock in the morning 
the answer came, clear and distinct, "You may live while you 
preach, but no longer." 

From that hour, as we shall see, that declaration was the 
inspiration of his life. Many times, when heart and hope 
had failed, that assurance nerved him to go forward in the 
conflict. He says, "This single sentence has kept me moving 
for more than twenty years at my own expense to toil in the 
face of all opposition, and hold my tongue and let God who 
sent me settle up all in the final day of reckoning." 

On the Friday evening after receiving this answer to his 
prayer, he was able, by carefully wrapping himself, to attend 
a love-feast in the church across the way. He went design- 
ing to present his letter. He had been seated but a short 



Again Forced to Preach. 83 

time when the minister came and spoke to him; and, though 
they were strangers, asked, "Have you a preacher's license?" 

Mr. Redfield answered, "I have." 

"Well, you must preach for me in this church next Sun- 
day morning," said the pastor. 

"But, sir, you must excuse me," rejoined Mr. Redfield. 

The minister would not excuse him, and Mr. Redfield 
found himself in trouble again. All his old questionings 
arose once more. Some of his wife's relatives lived in the 
city, and they might make him trouble. Still there was his 
promise made to God, and the answer, "You may live while 
you preach, but no longer." At last he answered, "I will 
try." Yet he secretly hoped that he might make so bad a 
failure of it that he would never be called upon again. If 
anything could happen to cause this, for which he would not 
be responsible, and the cause of God not be injured by it, he 
felt he would be thankful. He had yet to learn that the 
callings of God are without repentance. 

Saturday morning came, and with it the thought that he 
must try and preach on the morrow. He was in a tremor 
accompanied by alternate sweats and chills all day. He 
begged of God to be released. Thus the day was passed. 
The night came on, with no alleviation to his feelings. In 
speaking of it, he says, " I have often thought I could ap- 
preciate the feelings of a man about to be executed; how the 
very hours were given tongues to distress his spirit with 
their suggestions. I went to bed, but not to sleep. Occa- 
sionally I would begin to lose myself, when it would seem 
to be screamed in my ear, 'Preach to-morrow,' and I would 
spring up in the bed, and the cold sweat would start all over 
me. Thus the long night passed by." 

Daylight brought him no relief. Sunrise succeeded the 
dawn, and in due time the church bells began to ring. He 
looked out upon the street and saw the people gathering in 
large numbers to the church. All seemed to conspire to 



84 Life of John W. Redfield. 

make him as miserable as possible. The moment came for 
him to walk over to the church. He started, but with his 
heart crying out, " I cannot." Again the Voice said, "Live 
while you preach." He reached the pulpit, in great distrac- 
tion of mind, and made some mortifying blunders. He 
arose to give out a hymn, but was too weak to hold up the 
book. He clung to the desk to keep from falling, and had 
to sit while the congregation sang. The prayer over, the 
lesson read, and another hymn sung, he arose to announce 
his text. An unearthly power seemed to sustain him; he 
had volume of voice, readiness of thought, and freedom of 
utterance. He concluded, but was ashamed of himself and 
his effort, and thought, " This will put an end to invitations 
to preach." To his surprise, however, the preacher said to 
him, "You must preach again," naming the evening when 
his services would be expected. Mr. Redfield pleaded to be 
excused, but the minister was unyielding. Said he, "If you 
refuse, I must lay my commands upon you." Had it not 
been for falling into the hands of such a man, it is quite 
probable that the church would never have been stirred by 
the mighty eloquence of Dr. Redfield. 

On Friday evening, he was again at church. The minis- 
ter said to him, "You must preach Sunday night." Again 
his soul was on the rack. Saturday night was spent in pray- 
er. If he must preach, he must have a text and subject. 
About two o'clock Sunday morning the answer came; but 
with it, another of his strange impressions. The substance 
of it was this: "I will be with you in awful power; but you 
must open the service with the declaration that this night 
there will be such a display of divine power as they have 
never witnessed; and further, that eternity will reveal the 
fact that the probation of one soul in the congregation ends 
this night, so that it is salvation for that person now or never." 
He well knew that no one who would be present could sym- 
pathize with him in making such a statement; that it would 



" The Great Night." S5 

probably shock the church, and if it proved a failure, be dis- 
astrous to the cause of Christ. He prayed to be relieved 
from such a duty; and was instantly thrown into great dark- 
ness and distress of mind. His text and subject seemed all 
confusion, as well as his own relation to Christ. This he 
could not endure. He now pleaded with God to show him 
what he would have him do, and promised to yield all his 
objections to the divine will. Then the answer came again 
as before. Again he shrank from taking a position that 
seemed so full of presumption; but only to be instantly over- 
whelmed in darkness, and distress of soul. He finally prom- 
ised to obey. 

He went to the Sunday morning service. The noted Dr. 
Luckey preached. When the congregation rose to sing the 
first hymn, the thought came home to him with great power, 
the doom of one soul will be eternally fixed to-night. Such 
was the intensity of his feelings he had to sit down, and hold 
his hand over his mouth to keep from screaming aloud. The 
natural impropriety of making such a declaration as he 
felt he must make to please God, made his entire nature 
shrink from the purpose of doing it. Thus he alternated be- 
tween the resolve to do so, and drawing back from it through 

the entire day. In the afternoon Dr. P preached. 

The work of the evening was to fall upon him. These great 
preachers occupying the same pulpit, both the same day, did 
not make his cross lighter. 

At the appointed hour he walked over to the church. The 
house, a large one, was densely packed with people, gallery, 
standing-room, vestibule and all. At the last moment he 
made up his mind to venture all, and leave the results with 
God. At the proper time in a firm, clear voice, he said, "You 
may prepare for the greatest display of God's power that you 
have ever witnessed in this church; besides there is one soul 
here whose probation ends to-night, forever. With that soul 
it is salvation this night or never. I may not be able to prove 
8 



86 Life of John W. Redfield. 

this true, but that soul will tell me in the judgment that this 
Sunday night, in the year of our Lord 1841, was the last of 
its probation." As soon as he had uttered these words he 
was perfectly relieved. The members were shocked, and 
so great were their fears, as they afterwards confessed, that 
they prayed God to overrule his presumption. 

He then gave out his text and began to preach. An 
awful sense of the divine presence pervaded the congrega- 
tion. To use his own words, "An unearthly power so lifted 
me up that it seemed to me that my feet only touched the 
earth, while my whole head, heart and body were above the 
skies and in heaven. The thrills of heavenly power which I 
then felt I can never describe. It was a power given me for 
the occasion, and it seemed to me that it could move a 
nation, or shake a world." 

He had not finished his sermon when, without an 
invitation, the congregation arose and many nocked to the 
altar, screaming for mercy. When all the space around and 
within the altar was crowded with seekers, the preacher in 
charge asked all in the house who desired to become Chris- 
tians to arise, when it was thought that five hundred more 
arose for prayers. The number afterward converted justi- 
fied that estimate. For many years that night was commonly 
referred to as "the great night" 

About a month after this an old class-leader asked Mr. 
Redfield if he remembered making the statement on "the 
great night" that the probation of one soul would end that 
night. On being answered in the affirmative, he went on 
to say that a lady converted that night, and who afterwards 
joined his class, had told him that six weeks previous she 
dreamed three times during one night that in just six weeks 
her probation would end. That night the six weeks were 
ended and she was happily converted. 

Though this incident is given by Mr. Redfield himself 
in this connection, it is not designed to teach that probation 



Preaching in New York. 87 

ends with conversion. He was the furtherest from teach- 
ing any such doctrine, as his experience herein would show. 
The account is related because of the remarkable coinci- 
dence in the events described. 



CHAPTER XIII. 

The great awakening with which the last chapter con- 
cluded continued without interruption for fourteen months. 
Mr. Redfield was invited to preach in different churches 
in New York. His health rapidly improved, and he consci- 
entiously used it for God's glory. Many remarkable inci- 
dents occurred during these labors. Great manifestations of 
divine power often attended his ministry. Persons under 
conviction would sometimes fly from the house to avoid 
yielding to Christ, and afterwards be found lying upon the 
walks, helpless. At first, the policemen would take them to 
the station house, and lay them side and side upon the floor, 
and watch them until they "came to." The first night this 
occurred it created no little excitement. Quite a number had 
thus been gathered in, and a large crowd stood around the 
door wondering what it meant. While they were gazing 
and commenting, and endeavoring to account for the strange 
phenomena, the head of one of the prostrate ones raised, and 
a shout of "Glory to God!" came from his lips. Then, an- 
other, and "another, and another, did likewise, until all of 
them were at it at once. The station was made to resound 
with unaccustomed noise — the praises of God instead of curs- 
ing and blasphemy. When it was discovered that such per- 
sons were neither harmed nor harmful, the officers ceased to 
take them to the station, but watched them where they fell, 
until they "came to" and were able to care for themselves. 

Singularly, this timid, shrinking man, who dreaded the 
responsibilities of the Christian ministry so much, was provi- 
dentially thrown into the great metropolis of the nation to 
commence his work; where the people, gathered in such 
masses, made the responsibility so much the gi eater. 

In the midst of this great victory, Mr. Redfield was not 
without temptation. His clear perceptions of what was meet 

(88) 



Goaded by Temptation. 89 

and right, sharpened by his struggles with unbelief, the 
rough handlings of providence, and the rougher handling of 
his fellow-men, made him feel intensely his weakness and 
his dependence upon God. Above all, the constant dread of 
his wife making an evil use of the facts of his family life, 
and of evil-disposed persons making a worse use of what 
they did not understand, kept him in the dust at the foot of 
the cross. Now and then he seems to have had a glimpse of 
the benefit God was making these things to him, but gener- 
ally this fact was hid from his mind. His greatest fear was 
concerning the harm they might work to the cause of Christ. 
He resolved to say nothing about his matters, except when 
asked, and then to be perfectly frank with all who sought 
for information. But he soon learned that a story once out 
was likely to grow into untruthful details. At last he came 
to the conclusion that this was to be his "thorn", and his best 
way was to bear it in silence and alone. 

He now instinctively turned toward the mercy-seat, and 
asked for greater grace to meet his great responsibilities. To 
fit himself especially for the work before him, he once more 
began to seek the experience of holiness. The next chap- 
ter relates this experience in his own words. 



CHAPTER XIV. 

Mr. Redfield relates his experience in the matter of 
seeking holiness as follows: 

"I now began to see and feel my need of entire sanctifi- 
cation. I had perverted views of what constituted that state 
of grace, and of the^vay to seek it, but I resolved to set about 
seeking it as best I knew. I inquired of a number of per- 
sons who professed to know something of the experience, 
what I must do to obtain it. Their instructions did not help 
me in the least; and all I had done to this time furnished me 
with no evidence that I had made any appreciable advance 
toward it. My resolve now was to make a business of seek- 
ing it, and to be desperate in the effort. Long before this I 
had earnestly sought for it, by fasting and prayer, and watch- 
nights, until I was utterly exhausted by the effort. In all 
this I had failed to see the grand end to be secured, which is 
nothing more or less than perfect submission to, and harmony 
with, the will of God. I had yet to learn that the great prepara- 
tion to receive it was to get the consent and choice of my 
will that God's will should be done, and whatever else I 
might do a deficiency in this would defeat my effort. 

"I had now fairly entered the gospel field. My long neg- 
lected and much dreaded duty I had now made my life work. 
I began with singleness of purpose to seek this precious 
pearl. Yet, fearful that one so utterly unworthy might be 
denied so great a boon, I longed to lay my heart open to some 
one who could instruct me; not knowing that this state can 
no more be comprehended before its attainment, than justifi- 
cation can be by an infidel. At last I heard that a good old 
gentleman who had enjoyed this blessing for more than forty 
years was coming to make his annual visit to his children 
with whom I was then boarding. In due time he came, and 
I took him to my room one day, closed the door, and with a 

(90) 



Enquiring. About Holiness. 91 

sense of my own unworthiness, I asked him if God was will- 
ing that such an unworthy person as myself should possess so 
great a blessing as perfect love. The enemy was all this 
time suggesting to me that he probably would say, No! 
You are too young and presumptuous to think of that great 
and exalted state yet. But no, with deep and tender emo- 
tions the good old father answered, ' Why, bless your dear 
heart; why, yes, the Lord wants you to be holy.' And I 
felt such gratitude towards the old man, because he thought 
God was willing to indulge me with the gift of so great a 
grace, as I never can describe. From this I took fresh cour- 
age. I now asked him, * Can you tell me how I can get pos- 
session of it?' To this he replied, 'By faith.' But he might 
as well have- answered in Hebrew, for I understood 
not his meaning. I dreaded deception, and I could not sup- 
pose it possible that a state of grace that I had set so high an 
estimate upon could be secured short of a correspondingly 
valuable price or gift, instead of a single cheap and worth- 
less act of believing. [So faith appeared to him then. — 
Editor.] If he had told me to do some great thing, or to be 
very faithful, and expect to grow up into it by a long and tedi- 
ous process, I could have thought his instruction more ra- 
tional. I remembered the soul-tearing process which I wit- 
nessed in a brother who was seeking the blessing at the 
camp meeting where I was converted, and I thought that 
must be the true way. I had serious doubts, however, about 
my constitution being able to endure the agony necessary to 
obtain the blessing. 

a While conversing with a person upon the subject one 
day, an elderly brother standing near, "asked, 'Why don't 

you go across the town to R street, where they have 

meetings every week at Dr. Palmer's? They can tell you 
how to find the blessing.' 

"Another elderly brother who stood by, and in whose 
piety I had great confidence, but who, though he believed in 



92 Life of John W. Redfield. 

that state of grace and had been seeking it for about twenty- 
six years without success, now said to me aside, 'You must 
be very careful about having any tiling to do with Dr. 
Palmer's people, for they will tell you to believe that you 
already have the blessing, and besides many people do not 
think them so pious as they pretend to be, after all their 
sanctimonious airs, uniform dress and great pretensions.' 

"From that moment I so greatly feared them that I would 
have received instruction from them no sooner than from a 
Mahometan. Indeed, I think I would have avoided them at 
all hazard if about to meet them on the street. I now re- 
membered hearing Dr. Fisk answer the questions of my 
mother, as to what and how she should believe, 'Believe,' 
said he, 'that you have it, and you have it.' I did not then 
see the difference between 'believing that you are receiving 
it, and that will bring it,' and 'believe that you have received 
it, and that will make it a fact that you have received it!' 
Both, alike, were utterly opposed to my reason; and I could 
have as easily endorsed Mahometanism as holiness secured 
by these irrational means. I now began to think I could see 
through the vagaries of these people; that their holiness 
consisted in giving up all concern about the matter, and then 
by imagining that the end was gained, the cessation from 
the struggle would leave them quiet, and this quiet they 
called the witness of holiness. 

"Of course I had abandoned all hope of attaining the 
blessing in the way I had pursued so long and so unsuccessfully. 
And now I went to work with all determination, hoping if 
my body could endure the agony through which I expected 
to pass, I might by this desperation gain the land of Beulah. 
Hearing there was to be a camp meeting within the bounds 
of an adjoining conference, I determined to go, as a stranger, 
and thus avoid being seen by any of the brethren of the so- 
ciety where I belonged. I knew they had confidence in my 
piety, but I was afraid should they see me in great agony 



Still Seeking Holiness. 93 

seeking the blessing of holiness, they might not know what 
to think of it; and possibly they might conclude that I had 
been committing some grevious sin ; and not being able to 
explain all to their satisfaction, they would feel grieved, and 
I thereby would be the occasion of great injury to the cause 
of Christ. 

"When I reached the campground I found there a num- 
ber of the brethren I desired to avoid. Well, thought I, it 
is my duty and privilege to be holy, to fit me for the great 
work I have to do; so I shall attend to that and leave God to 
take care of results. I was called upon to preach, but as I 
had come to seek the blessing of holiness, and to make that 
my business, I declined. When I began in earnest to 
rein myself up to the work, the devil became in earnest 
also, and induced me to begin to inspect the external 
evidences of other people's piety. It seemed to me 
that I never saw the corrupt state of the church as I saw 
it then. One person's mode of dress was trim, and that to 
me was evidence of pride; another's was careless, and that 
indicated pride of his fancied humility. I felt grieved at 
these evidences of spiritual decline, and my tears flowed in 
abundance. 

"While walking in the grove alone, and grieving thus, I 
met the good old man who had given me such comfort in 
saying he thought God was willing that I should have the 
blessing of holiness; and I began telling him how I had come 
to the meeting to seek it, but that such evidences of decline in 
the church made me feel so badly that I could not attend to it 
with any hope of success. The old gentleman saw this to be 
a trick of the devil to divert my attention and efforts from 
the great work, and with a few words he set me right. 

"'I,' said he, 'was once troubled as you are now, and I got 
out of it by resolving, if everybody else goes to hell, by the 
grace of God I am going to heaven.' 

"This broke the spell of what I then saw was one of the 



94 Life of John W. Redfield. 

devil's pious frauds, to hinder me from gaining the precious 
prize I was after. 

"I now thought, if ever I gain the blessing, I must call 
my New York brethren into a tent to pray for me, and thus 
risk every evil coming through their possible misapprehen- 
sions of my moral state. This I did, and when I had stated 
my object and purpose, I asked them to pray for me. I had 
an idea that they would pray for me with all their might, 
and possibly create a wave, so to speak, on which my little 
bark could come to land. They began to pray at random, 
for everybody, and everything, without touching my case, 
just as people generally pray when they don't expect any- 
thing. I was now compelled to learn that no delegated 
power could reach my case, and I must go to God for my- 
self. I then, while still on my knees, concluded to do my 
own praying and struggling; and supposing that the success- 
ful mode of prayer must be that which is characterized by 
great vehemence and w T ill power, I watched my opportunity 
to break out in vociferous tones, and then I tried it; but I 
could not have uttered a loud word if it would have saved 
me, for my lips seemed to be sealed. This taught me the 
meaning of the words, 'Not by might nor by power, but by 
my Spirit, saith the Lord.' 

"I then turned to look into my heart to see what progress 
I was making, and was overwhelmed to find nothing but 
what caused loathing and abhorrence. It seemed to me that 
I had lost all my religion in trying to get more. The enemy 
now suggested, 'You have lost all in trying to get holiness; 
you might better give up the struggle if such is to be the 
success of your effort,' and believing this to be a fact, I arose 
and left the tent to mourn over my last and greatest calamity. 
As I was passing along I met the good old man again, and 
while telling him what a disaster I had met with in trying to 
get holiness, I asked, 'Don't you think I have done wrong 
in aspiring after such an exalted state of grace? I know I 



Endeavoring to Enter Beulah. 95 

have lost all I had, for I certainly had the witness of the 
Spirit when I left New York, but now it is gone.' 

"'Why, bless your dear heart,' said this good man, 'don't 
you know the Lord is just emptying you?' Then, in a few 
words he set me right again. I had supposed holiness to be 
given in installments, and when a succession of blessings 
combined had filled my heart about so full, I might call it 
holiness; first, the pardon of sins, then the joys of salvation, 
and then a succession of indefinite blessings, which in the 
aggregate would- make up the sum total of holiness. Now 
I learned that every blessing I ever had must be emptied out, 
for God would not fill a vessel with the wine of Canaan 
while it was half full of manna. I had now passed the days 
for relishing manna, and my Father had enough of the old 
corn and wine and this hereafter was to be my food. I had 
been seeking the last installment to complete the blessing. 
"I now asked him, 'What shall I do?' 
"Said he, 'You must believe for the blessing.' 
" I went out into the grove alone, and while waiting upon 
the Lord and trying to believe, I thought I saw Jesus with 
my inner eye, just as I saw him at the time of my conver- 
sion. It was the appearance of Jesus as crucified. A voice 
seemed to say to me, 'All you can do now is to believe in 
this crucified man, Jesus' (for the time his divinity was 
hidden from me). But the idea of trusting my soul's salva- 
tion on a dead man, aroused all my old infidel notions, and I 
dared not risk it. That image appeared as distinctly as that 
of a person to my outward eye. He seemed to be in the 
twilight, and but a few rods distant from me. The camp 
meeting came to a close, and I went away without the great 
blessing. 

"So away I went to another camp meeting which was to 
be held the next week. There again I stirred up myself to 
a desperate effort to seek for holiness, but with no apprecia- 
ble advance! One day some one told me that the Palmers 



96 Life of John W. Redfield. 

from New York were on the ground, and had a tent for the 
promotion of holiness. This family I feared more than the 
enemy of all righteousness; but as my success in seeking 
holiness was so poor, I finally thought I would find that tent, 
and take a seat in some corner where if I saw they were 
pressing error upon the people I could quietly leave them. 
Strange as it may seem, an impression beset me that they 
might, without, or against my reason, or consent, fasten error 
upon me; so I resolved to be on the alert, and if I saw it com- 
ing to avoid it by flight. I reached the tent and took my 
seat as I had determined. I saw here a large number of per- 
sons, and among them some Presbyterians, and some of other 
denominations. They were all sitting very composedly while 
one was reading from the Bible. I thought, 'Can this be 
the way to seek holiness? I wonder that they don't get down 
and pray with all their might!' Still I could not complain 
of their reading the Bible, for that must be right. After the 
reading a lady arose whom I guessed to be the one from 
New York, whom I most feared, and I thought, I must now 
be on my guard; but the first words she uttered were, 'I be- 
seech you therefore, brethren, by the mercies of God, that ye 
present your bodies a living sacrifice, holy and acceptable, 
unto God, which is your reasonable service.' ' A living sacri- 
fice,' she said, 'is a perpetual sacrifice.' Well, thought I, 
that is Bible, and all right, so far. She then went on to 
state the preliminary steps to be taken : ' First, a thorough 
consecration of ourselves to God.' 'Very well,' said I to my- 
self, 'all this I have done, over and over again.' She then 
made this entire consecration to appear as a reasonable de- 
mand. She also showed the reasonableness of believing that 
God meant what he said, and that he would do what he said 
he would do, and that our faith must rest mainly on his 
promise. 'He has said if I will do thus and so, he will meet 
me there and then, and faith consists in taking him at his 
word,' 



The Way of Faith. 97 

"I then saw the way of faith as never before, and I said 
to myself, *I have tried everything else but faith; I will now 
go out and make an experiment.' So I went out back of the 
encampment and stood reviewing my consecration to be cer- 
tain that all was thoroughly devoted to God in an everlasting 
covenant. In a moment there appeared to me that image of 
Christ crucified; but I saw only his humanity. I seemed to 
be standing upon the edge of a fathomless gulf, and Christ 
stood upon the opposite side. The distance seemed too far 
for me to leap it, yet it was the thing for me to do. I must 
trust that crucified Christ to save me from ruin. It seemed 
to me that if I should make the effort and it prove a failure, 
I must from that moment bid adieu to all hopes of the world 
of blessedness, and abandon the profession of religion forever. 
I saw that everything I hoped, feared and desired was now, 
with all that I expected in the world to come, all, all to be 
staked on a single act, to be lost or won forever. I was in- 
tensely aroused by the thought of hazarding every hope of 
heaven like that, and I offered this prayer, 'O Lord, thou 
knowest all hearts, and that I want to do thy will. I have 
tried honestly to know all, and to do all I could to get right, 
and thou knowest that I stand ready to do or to suffer any- 
thing imposed upon me by which to secure the great blessing 
of perfect love. I have tried everything but this single and 
apparently inefficient and hopeless act of faith, which looks 
to my reason more like presumption than like an act that can 
do me good; and now, O God, seeing no other untried way, 
I will make the venture, and if it fails, on thee must rest the 
responsibility. If I am lost for believing in Christ, I can- 
not help it.' 

"I seemed now to open converse with, the Holy Ghost, 
and asked, 'How shall I believe? with my head or with my 
heart ?' 

"The answer came, 'With the heart man believeth unto 



98 Life of John W. Redfield 

righteousness, and with the mouth confession is made unto 
salvation.' 

"I now made the leap, as distinctly as if it had been in 
body, and in the same moment found myself in the arms of 
Jesus, who held me safely. I felt that I could risk a world 
in his hands ; for I saw that ' in him dwelleth all the fullness 
of the Godhead bodily.' 

"Oh, how changed did all things seem in that glorious 
moment! 'Surely,' said I, 'this must be heaven, or like it, 
for it comes up to my highest ideal of that place.' 

"The next moment the enemy suggested, ' This is not the 
blessing of holiness, for you did not lose your strength, nor 
have you shouted, or made any great ado about it; but on the 
other hand you do not want to speak aloud.' And it did 
seem as though a single loud word would mar the rich spell 
which held me cajDtive. 

"I then took my eye of faith off from the Saviour, to ex- 
amine this temptation, and in a moment I was back on the 
other side of the gulf again, and was as empty as ever. 
'Well,' said I, to myself, 'I felt all right while believing.' 
That emboldened me to try again, and with greater daring 
than before, and with the same happy result. 

"Now the temptation, 'You cannot keep it,' took my eye 
off again, and again I was back on the other side of the gulf. 
I then sprang off again, when the tempter said, 'No one will 
believe you,' and again succeeded in robbing me of my wit- 
ness. 

"And so did I alternate between faith and doubt, joy and 
sorrow, until I learned this fact, that it is not for believing, 
but while believing that the work is done. I hang upon 
the atonement, and realize the response of the Holy Spirit 
assuring me that the work is done. So I now determined to 
make the leap again, and to keep my eye on Christ. This I 
did; but the enemy asked, 'How will it be to-morrow?' 



Witnesses to Sanctification. _ 99 

"I answered, 'I don't know, for to-morrow has not yet 
come.' 

"'Well, how will it be in five minutes?' 

"I answered, 'I don't know nor will I concern myself 
about it; I believe I am saved now/ I now saw the philos- 
ophy of faith. I breathe but one breath of air at a time; 
that is. all I need; when I want another, it will be allowed. 
So I do not need a stock of the joys of salvation for future 
use, but take it, breathe it, by acts of faith just as I have need. 
Continuously acting faith brings a continuous supply. Faith 
to the soul is what breathing is to the body. 

" 'Now, too, I learned the philosophy of consecration. It 
is to make room by emptying out the heart. 

" Now,' said the Holy Spirit, 'go and tell brother M 

what the Lord has done for you.' 

"I went onto the campground and when I found him, I 
began: 'Brother M , I believe' 

"'If you tell him,' said the tempter, 'he'll tell you to be 
very careful about making great professions, for sanctifica- 
tion is a very great blessing.' 

"Brother M stood gazing at me without saying a 

word. 

"Then I began again, 'Brother M , I believe,' 

but fearing he would think I was boasting, I began to qualify 
my statement, but did not speak, and finally broke out, 'If I 
don't keep it Jive minutes, I believe that jfesus has sanc- 
tified my unworthy heart. Glory to GodP 

"Said Brother M , ' Go and tell my wife.' 

"I had now gathered strength by the testimony I had 

given, and the confidence Brother M seemed to express; 

and away I went to his wife, and said to her, ' Sister M , 

Jesus has given me the great blessing.' 

"She rejoiced, and said, 'Now go up on the stand and 
profess it to all the people.' 

"I did so, and it seemed to settle and establish me. 



too Life of John W. Redfield. 

"From this I learned to confess the exact thing clone for 
me, and to guard against even hesitation in professing the 
thing as it is. 

"Dr. Palmer found me, and said, 'Mr. Wesley says that 
one sanctification is equal to ten conversions, as it will result 
in that.' 

"I took a cue for my future labors from this, and resolved 
to make a test of it now. I went into a tent and began 
at once to invite my brethren to come now to the cleans- 
ing blood. We started a meeting, and God began at once 
to work in awful power. I have always found that making 
the experience of holiness the principal feature in revival 
meetings does not hinder the work of conversions. Here one 
or two penitents came in unasked, and one said, 'I was im- 
pressed to come to this very tent.' In a few minutes they 
were converted. The work in this manner increased until 
the end of the camp meeting. 

"Now I began to learn a distinction between the joys of 
sanctification and those of justification. Formerly, if a camp 
meeting had been a good one, I would feel sad to leave the 
hallowed spot. The striking of the tents was to me like a 
funeral. Now I found it a matter of joy, for I carried a 
camp meeting with me. In holiness I found all the elements 
of a good meeting. When I reached my room in the city, 
the thought came, ' You will sleep off all this as you have 
other blessings.' I retired to rest, and the last words from 
my lips were, 'Glory to God!' When I awoke in the morn- 
ing, it was ' Glory to God !' still. Thus I found the old corn 
and wine of the Canaan of perfect love was unlike the manna 
of justification, it was hearty, solid and abiding. Sabbath 
came, and I found no more shrinking from doing duty. I 
went over to the church, and in offering the closing prayer I 
had special liberty, and was sweetly blessed. 

"On passing down the aisle a good brother met me and 
said, 'Do you know how you prayed? Why you prayed 



A Perfected Faith. ioi 

directly to Christ, and you did not even mention the name of 
God, but seemed to pray as if you could get anything you 
asked of Jesus.' 

" 'Well, brother, it did seem to me that "in him dwelt all 
the fullness of the Godhead bodily." And don't you know 
that Jesus said once, "Hitherto ye have asked nothing in my 
name. Ask and receive that your joy may be full." ' 

"I now felt the power of the words, 'No man can call 
Jesus Lord, but by the Holy Ghost,' as never before. It 
seemed no risk to hang a world's salvation on the merits of 
Christ. In this light I saw the sin of unbelief to be the 
great soul-destroying sin of the world, and in comparison 
with it murder, robbery, and other sins were of small 



CHAPTER XV. 

Mr. Redfield's pastor was a good man, but he did not 
enjoy the experience of entire sanctification. Like a true 
man, he stood by this doctrine of the church. He said, that 
some years before, while he was earnestly seeking it, the 
blessing began to come upon him in great power, and he 
was tempted to believe that it would take his life, and he re- 
fused it. From that time he had thought that he must pass 
through life without it as a punishment. Strange as it may 
seem, many intelligent and sound theologians are troubled 
with just such difficulties. While this man could not enter 
into the work with the zest which otherwise might have 
characterized him, he encouraged others in the work. 

With a full heart and strong purpose Mr. Redfield set 
about inviting his brethren and sisters to claim their privilege 
of enjoying this great blessing. He was a class-leader, and 
besides attending his own, he visited other classes; attended 
all the prayer meetings, and preached often. He appointed 
one meeting each week for the promotion of holiness and in 
it God wrought in great power. Holiness became the theme 
all through the society, and in the neighborhood; and in a 
very short time there were more than one hundred who could 
testify in love-feast that they were fully saved. These all 
became workers for God, in season and out of season, for the 
conversion of sinners. The latter now began to fill the meet- 
ings, and soon to seek the Lord, and sanctifications rapidly 
followed justifications, and the laborers increased in the same 
proportion, and so the work went on. 

One sister who kept a school did her own housework, 
took care of her children, and prepared all the meal's for her 
husband, yet found time to bring from six to twelve sinners 
to Jesus every week. 

The work of conversions at last broke out with great 

(102) 



Opposition to Sanctification. 103 

power, and extended rapidly, until the membership ran up 
from five "hundred to nine hundred, and the society had to be 
divided, and then again the second time, and furnished a large 
number for a third church. A heavy church debt was also 
rapidly decreasing by the free-will offerings of the people. 
Visitors from other churches, and from the country, some 
from sixty miles away, came to gain a knowledge of full sal- 
vation, and then returned to spread the holy fire. Speaking 
of these times, Mr. Redfield says: 

"I wish the truth did not require the statement of some 
facts that show that the work at that date met withhinderances. 
Justice to the cause of holiness requires me to do it, that the 
honest hearted may know that the slow progress, and almost 
final extinction of this blessed doctrine, was by no means 
due to any inherent weakness in itself. It began to wane 
under the combined hostility of a few who would not pay the 
price of getting right with God. Some of them had dances 
in their houses; some said, 'We want no more revivals in our 
church, for it dirties up the house, and if sinners desire to get 
religion let them go somewhere else, we have enough mem- 
bers now for one church.' Others cried out for order, and 
neatness, and taste, lest their children go off to other and 
more fashionable churches. So they had the church newly 
and fancifully painted on the inside, introduced instrumental 
music for the choir; then sold the seats. Then God quit 
them, the congregations ran down, church debts ran up, and 
the last end was worse than the first. And then the com- 
plaint was heard, that 'Redfield had done more hurt than 
good.' Some who had professed to believe in holiness began 
a determined warfare against it. They would go to some 
who professed to have experienced the blessing, and begin 
thus: 'You say you are sanctified, do you?' 

"In great modesty they would reply, ' I do believe Jesus 
has wrought -that great work in my heart.' 

"Then these opposers would say, 'You must be very care- 



104 Life of John W. Redfield. 

ful how you profess anything like that, for some people sim- 
ply get excited and call that sanctification. I have been pray- 
ing for it a good many years, and I have not got it yet; nor 
do I know how long before I shall get it. Besides, we think 
you who have been converted only a short time, do not treat 
us old people with due consideration, even if you do enjoy 
the experience when you step in before us and profess it.' 

"I asked one who made this complaint tome, 'How long 
have you been seeking the experience?' 

" 'Twenty-six years,' he answered. 

"'How much nearer are you to it now than twenty-six 
years ago?' 

"He hesitated, and finally answered, ' I cannot say that I 
am any nearer to it.' 

" 'Well, at this rate, how much longer will it take you to 
get it?' 

"This stopped his caviling with me, but not his hostility 
to the work. 

"Such arguments against the possibility of young con- 
verts entering into the experience so early, caused many of 
them to give up the doctrine and the testimony, and then 
they lost the witness of it. Then these opposers would ap- 
proach them, and ask, 'Do you think you have sanctification 
now?' The answer would be honestly given, 'I am not 
clear, I may be mistaken.' Then the opposer, in triumph 
would say, ' If you had really received it you would not have 
lost it so easily.' 

"I was, of course, deeply grieved and hardly knew what 
to do. I had felt so sure that I had found the secret of how 
to convert the world, and believed that Methodists and Meth- 
odist preaohers needed only to see the practical workings of 
their own doctrine, and they would at once return to it 
in preaching and practice, and their methods and polity 
would enable them to take the world. I Delieved, though, 
that this manifestation of opposition was exceptional and that 



Sanctification and Success. 105 

this doctrine of the Wesleys, Fletcher, Bramwell, Abbott, 
and Fisk would yet succeed. I determined not to abate one 
jot, but to keep on preaching and pressing the doctrine which 
I knew from the experiment so far, would woik wonders in 
saving sinners. I felt to say, ' I know this to be right, and if 
everybody fights it, it is of God, and I'll stand by it, if I 
stand alone.' 

"I now felt my commission to the world was renewed and 
extended, and I determined that, regardless of difficulties, 'I 
will go as far as I can and stop only when I must; if I never 
get through I will try, and if I die, I will die trying, and at 
my post; and like the old Syracusan, when he had discovered 
the power of the lever, I'll cry, "Eureka! Eureka!" I have 
found it, I have found it. For if some oppose, some will 
embrace the blessed doctrine, and the results will give them 
confidence, and Methodism will fulfill its mission in the 
world. Whether I am countenanced by men or not, I do 
know, bless the Lord, that Jesus approves of me, in my pur- 
poses and course; and whatever becomes of me, the world 
shall have it to say, that there is one man who will either 
prove true to God or die trying. If some will pull down the 
work of God, I must work the harder and faster to build it 
up.' 

"I was soon to be put to the test. Not long after this a 
brother came to me one day and said, 'You must not go to 
your class to-night, you must attend the official meeting, for 
there is trouble about to come on you. You must not be 
surprised if your class-book is taken from you, and if your 
meetings for holiness are stopped.' 

" 'What is the matter?' I asked. 

" 'Some of the official board dislike your talking about ho- 
liness very much, and they say you have already done more 
harm than you can do good.' 

"But, with this wonderful work of God before me, I 
failed to see the evil they claimed I was doing, and believing 



106 Life of John W. Redfield. 

that God bade me go on, I said to him, 'I can't go to the 
official meeting, for God wants me to go to the class 
meeting.' 

"Another and another came to me with the same mes- 
sage, and one of them said, 'If you don't go, I shall.' I told 
them all, 'God calls me to my class, and he will defend his 
own cause. If not, I don't want to contend for anything he 
will not stand by.' 

"The preacher then came and advised me to go, but I 
answered, 'With all deference to you as my pastor, I must 
decline, for I feel I must go to my class and leave conse- 
quences with God.' 

"When I went into the class-room I found it filled as full 
as it could be, while the passage way was full out to the 
street. In opening the meeting by prayer, I said, 'O Lord, 
if we are engaged in a work that pleases thee; if this is thy 
cause, give us a token in such a blessing as we have not 
known.' Instantly fifteen or twenty were struck down by 
the power of God, myself among the number. 

"The commotion was as great outside the class-room as 
inside. As soon as I could speak, I said, 'Go on! for you 
have a greater leader than man to-night.' Immediately one 
sister who had recovered her strength arose and said, 'I have 
been powerfully tempted this day, from hearing that there 
was going to be an attempt made to stop these meetings, and 
to take Brother Redfield's class-book from him , and I have 
been praying about it all day, and just before night I got the 
witness that God would not allow it to be done.' 

"Then arose another, and another, and still another, until 
some twelve or fourteen had testified in like manner as to 
their temptations, their prayers and the answer to their pray- 
ers, in regard to the rriatter. Of course they could not know 
beforehand what the action of the official board would be. 
The meeting closed and the next day I heard from the- board 
as follows: 'A motion was made to arrest the holiness work 



The Theory Demonstrated. 107 

and put a stop to the meetings; but the preacher in charge 
interposed by saying, u While I am in the chair, I shall ex- 
ercise my prerogatives, by not putting any such motion to 
vote. If you pass them without me, I shall act upon my au- 
thority, and tell you that you cannot interfere with those 
meetings, or abridge Brother Redjield^s liberties" ' 

"All at once one or two of the strongest opposers to the 
work arose and confessed that they felt their opposition to 
be wrong, and that they were contending against God. For 
awhile the opposition ceased and the glorious work went 
on. 

"One evening I shall never forget. We were in the 
main audience-room. I had been urging the membership to 
seek holiness, as the best means of promoting a revival, and 
that sinners would be convicted while the church was seek- 
ing holiness. They came around the altar, filled it, and then 
the large aisles nearly to the doors. I saw a door open and 
in came a man, who pushed his way through the mass kneel- 
ing in the passage, until he reached the altar, and then ex- 
tending his hand to mine, said, 'As I was passing the church 
a moment ago, and knew not what was going on here, I was 
suddenly impressed to come in; for what I could not tell; 
but now I know ; and I ask, "Is there salvation for me ?" ' He 
then knelt among the seekers." 

Soon after a delegation from another church waited upon 
Mr. Redfield and invited him to come and labor with them, 
saying, "We believe if you will come we will have a revival." 
Said he, "Brethren, if you desire a revival, let your church 
seek holiness, and God will work among sinners at the same 
time." He finally went and preached as well as he could to 
the church and to sinners, but without any results. He then, 
one evening, appealed to the church again, and urged them 
to seek holiness; and after stating the cost and conditions 
connected with it, invited the membership to the altar; at the 
same time barely saying to the unconverted, "If you desire 



io8 Life of John W. Redfield. 

religion you may come too;" when eleven immediately came. 
He went home and in a week or ten days he was sent for 
again. The committee said, "You must come again, for the 
revival has come to a stop." 

He asked, "But were not the eleven converted?" 
"Oh, yes," they answered "and then it all went down." 
"But, have any of the church members experienced holi- 
ness?" he asked. 

"Oh, no, we were so rejoiced to see sinners get religion, 
that we forgot all about that." 
"I thought so," was his reply. 

He was persuaded to go again, but he had no success. 
At last he said to the church, "You know, brethren, what 
God did when I was here before. Now try it over again, 
and hold on until God saves you." They came forward 
again, and nine sinners followed them to the altar; and the 
meeting went on for some time with great success. 



CHAPTER XVI. 

The annual conference came on, and there was a change 
of pastors. The new pastor was a younger man than his 
predecessor. He was evidently ambitious, and tried hard to 
please the party opposed to holiness, as that was the predom- 
inant party in the church. When his first year was drawing 
to a close, and the time for the last quarterly conference 
was at hand, Mr. Redfield was laboring some eight miles up 
the river above the city. A revival of glorious power was 
in progress, and it seemed to be his duty to stay with it. He 
called on his pastor one day and asked him to look after the 
passing of his character, and the renewing of his license. 
His pastor assured him that this would be done. He went 
back to his work, and soon after learned that his pastor took 
advantage of his absence, to bring in a complaint of heresy 
against him, and the question of the renewal of his license 
was laid over. But the presiding elder sent word to him tp 
go on, and he would sustain him. He labored on until the 
next quarterly conference, and when the time came was 
greatly tempted to let this obstruction settle the question as 
to his continuing in the work; and let those who opposed 
bear the responsibility. Then came again the message, "Live 
while you preach, but no longer." Both sides of the case 
were vividly presented to his mind, the fearful consequences 
of not going forward, and the blessedness of heaven's ap- 
proval should he diligently pursue the path of duty. Yet he 
suffered much over the thought that those who should have 
made the way smooth for him, were hedging it up. He 
could but say, "If they knew how much of suffering it costs 
me to follow this path, and would ask themselves what mo- 
tive must it be that governs him, they would not do so." 

With great reluctance he attended the quarterly confer- 
ence. There was a full attendance of its membership, num- 
bering forty-five or fifty. At the appropriate time he was 

(109) 



no Life of John W. Redfield. 

called upon to answer to the charge of heresy. It consisted 
of two points ; fi?'st, his views of the nature of the millenium ; 
and second, his views of the doctrine of christian perfection. 
He arose, and invited all to correct him, if he did not tell the 
truth, and to prompt him, if he did not tell all the truth. 
When he had finished his statement of his views, respecting 
the first, the presiding elder said, "Brethren, we must ac- 
cept of his views, for he is with Dr. Clarke. He now asked 
for the same thoroughness on the second complaint. He told 
them his experience, as much of it as had a bearing on the 
doctrine of specific holiness, of his teaching, preaching and 
belief. When he had finished, the elder again interposed, 
and said, "Brethren, we must accept of that, for he is exactly 
with Mr. Wesley." 

The call was then made for a vote on the renewal of his 
license, which was granted by a vote of forty to five. 

He then told the conference he had a little business for 
them to do. He said, "During the past three months, the 
report has been kept in circulation that my own church 
would not renew my license, and the public know not the 
cause; and even some preachers to whose charges I have 
been invited, have had to search for these facts to satisfy 
their official boards, before they would consent to allow me 
to labor among them. I now desire you to give me a cer- 
tificate stating that I have been examined on the points of 
doctrine for which my license was suspended, and that I have 
been exonerated from the charge of heresy, and found to be 
a sound Methodist." 

At this his pastor arose and said, he could not vote Mr. 
Redfield a sound Methodist, because, said he, "We as a 
church do not believe with either Clarke or Wesley on 
these points, but with Benson." 

One of the official board who was grieved that Mr. Red- 
field was let off so easily, arose and said, "If any man says 



Unsound Preachers. hi 

there is anything in the doctrine of sanctification, he's a 
liar." 

The presiding elder exclaimed, "Stop! stop! Brother 
Redfield is a Methodist and you are not. I did not know 
that this church would tolerate such anti-Methodistic doctrines 
as this." 

The motion was finally modified to suit the preacher in 
charge, and read, "That the quarterly conference having 
examined Brother Redfield, found nothing against him." 

Of these proceedings Mr. Redfield says, "Oh, how my 
heart was pained, not only to see this unsoundness as to the 
truth, but such quibbling and dodging when it came to the 
issue. I also saw that among the preachers there was an ele- 
ment that was' not Methodistic. Still, my confidence in the 
ultimate success of the doctrine of holiness was unshaken." 

He soon learned that this hostility was not against him- 
self, but against the cause which he represented. He also 
learned, as many have since, that he who declares himself on 
the side of God, has virtually declared war against earth, hell, 
dead formality, and ambitious ministers of the gospel. 

Mr. Redfield says: "A friend of mine, an uncompromis- 
ing champion for God and the truth, was so much feared, 
that the preachers in his conference sought his ruin. Like 
the accusers of Daniel, they were compelled to find the occa- 
sion in his religion. They appointed a preacher's meeting 
where each was expected to give a specimen of his abilities 
by reading a sermon or essay, which should then be criticised 
by the rest. They assigned to this brother a sermon on holi- 
ness. Waiving his scruples against written sermons, he did 
as he was bidden. When the time came the sermon was 
read, and then the criticisms commenced. Said one of the 
preachers, 'I have often heard that this brother was anti- 
Wesley an on the doctrine of holiness, and now we have heard 
it from his own lips.' He then followed this with a criticism 
so severe that some began to sympathize with the author of 



ii2 Life of John W. Redfidld. 

the sermon. And they said to him when the first critic was 
through, 'You have a right to defend yourself.' 'Never 
mind,' said the brother, 'go on and say all you wish to.' 
Then another took the sermon to pieces and showed its heret- 
ical character. Then another, and still another. Finally the 
presiding elder was called upon to make some remarks, but 
he only said, ' The anti- Wesleyan character of the sermon is 
such that I shall have to reprove the brother first, privately, 
according to the Discipline;' intimating by this that he would 
bring charges against him at the conference. 

"'Well, are you all through?' inquired the brother; and 
on being answered in the affirmative, he said, ' Now, all I 
have to say is, I have copied every word of that sermon from 
John Wesley's, and in my manuscript you will find I have 
given the volume and the page from which it is taken. And 
I ask, Who is Wesleyan, you or I?' 

This was an unexpected turn, and some began to excuse 
themselves by saying they had not refreshed their memories 
of late by reading Mr. Wesley's writings on the subject. 
Another attempted to parry the stroke by complaining of un- 
fairness in the preacher's taking out isolated portions of Mr. 
Wesley's writings and reading them as if they were his own 
productions. 

This circumstance, when it came to Mr. Redfield's knowl- 
edge, convinced him more strongly that the opposition was 
not personal, but against the cause of holiness itself. At the 
same time he was impressed that he would be made to feel 
this hostility more keenly still, and perhaps would be forced 
to quit the field. But he resolved to go to the last link of 
the chain, for God and purity, and stop only when he could 
go no farther. 

With a clearer understanding of what it meant, he now 
more fully than ever committed himself to the work of 
spreading scriptural holiness over the land. While aware of 
the deep-seated opposition to holiness now beginning to be 



Encouragements. 113 

manifest, he had the hope that great success, in the conver- 
sion of sinners, would demonstrate to the preachers that God 
endorsed the doctrine, and at last their opposition would give 
way. He saw, too, that the literature of Methodism and the 
Discipline were in its favor, and he looked to see those who 
stood out against the doctrine brought to account for their 
criticisms and opposition. 

About this time, also, Rev. L. L. Hamline was elevated 
to the episcopacy in the church, a man whose experience and 
preaching, and holy life, made him one of the brightest ex- 
amples and witnesses of the doctrine in the annals of the 
church. For many years after this he was the confidential 
adviser of Mr. Redfield, and, to a great extent, guided his 
labors, as to place and time. 



CHAPTER XVII. 

Mr. Redfield was now invited to join the traveling 
connection of the Methodist , Episcopal Church. For a 
season he looked upon this with favor. 

While considering this matter he became convinced that 
from some cause many of the conference preachers had lost 
their experiences, and most of them their freedom. He 
searched for the causes of this. He found that most of these 
desired to be and to do right, but that they were timid. Some 
of them acknowledged that they were afraid of proscription 
in case they should make a specialty of trie doctrine and ex- 
perience of holiness. In view of this, and of the fact that he 
felt more especially called to the work of an evangelist, he 
concluded that his place was i^i the local ranks. Here he 
would be more free to go where the way opened before him. 

At this time there were but few evangelists in the field. 
It was the beginning of a new era of evangelistic effort. 
James Caughey had just commenced his great work, and was 
going like a flame of fire over England and Ireland. 

John Newland Maffit, one of the most eloquent preachers 
of this century, had been laboring as an evangelist throughout 
the country with marked success; but the eclipse of his brilliant 
career,which by many was believed to be the result of his own 
indiscretion, now produced a public sentiment in regard to 
evangelistic work which was embarrassing and unfavorable 
to others who would enter upon it. Finney and Burchard 
of the Presbyterian Church, and Knapp among the Baptists, 
were the leading men, if not the only ones in this particular 
department of church work, except Mr. Redfield, who rep- 
resented the Methodist Episcopal Church. 

We have seen the terrific struggles through which he 
passed before he would consent to enter the sacred office. 
Now we see him about to enter its most untried and difficult 

(114) 



Finds His Calling. 115 

phase of work. His first thought was to go where there 
were no organized churches, and so become a pioneer to other 
local preachers in such fields. But the truism, "Man pro- 
poses, but God disposes," has been made a truism by such ex- 
periences as we are now contemplating. 

At this very time he had been invited to go up the river 
about twenty miles above New York city, and add his efforts 
to the labors of other local preachers who had broken the 
ground and, as he says, "begun to see some hopes of good." 
He found that formerly the people here had heard but two 
sermons a year, and those on week-day afternoons, and by a 
rank Predestinarian. Mr. Redfield's first visit was on a 
beautiful Sunday ; and the first service was in a grove. The 
people came from miles away. The evening meetings were 
held in private houses, and God was present to save. He 
says the people were simple-hearted and natural. They 
used no fine phrases nor religious cant, for they were utterly 
unused to listening to the relation of Christian experience. 

"At a meeting one day in a private house, a woman with 
a child in her arms sat swaying to and fro with suppressed 
emotion, when her face suddenly whitened out. Another 
woman seeing the state of things, took her child from her, 
when she arose and said, C I don't know as I have got this 
good religion what I hear you talk about, but I do feel so 
good and warm all along up here,' at the same time putting 
both hands on her breast. It required no doctor of divinity 
to tell that she was happily converted to God. Soon forty 
or fifty were converted and formed into a class, and then the 
people set to work to build a church. In eleven months 
from the time of the first conversion, the house was finished, 
paid for, and I was invited to come and preach the dedicatory 
sermon. It was in the evening. Just before preaching I 
said to the first convert, 'Jacob, when I am done preaching, 
I want you to give an exhortation from the altar, and invite 
the people to come forward to seek religion.' When I was 



1 1 6 Life of John W. Redfield. 

through he did as I told him, and such another exhortation 
I never heard. Its effects convinced me that God's tools are 
adapted to their work, and far more efficient when selected 
from among the people who are saved, than all the labored 
and scientific productions of those unexperienced in the 
things of God can be. 

"The exhortation ran something like this: 'Now, sinners, 
I tell you, look a' here; I tell you, you don't know how good 
this good 'eligion is. Oh, I wish you would come up here 
and kneel down and get it! You know I used to drink rum 
like anything, and swear, and play cards. But, oh! how good 
this good 'eligion is! Oh, do come, and kneel down and get 
it.' 

"To my astonishment stout-hearted men as well as others 
flocked to the altar of prayer. When the meeting closed, I 
said to Jacob, 'You and I must go all over this place and ex- 
hort the people to get religion; and we will begin to-morrow 
morning.' 

"In the morning we started on our mission. In the first 
house we visited were two families. In the first room sat an 
elderly woman weeping, who was at the meeting the night 
before. Jacob left me to talk with her, and he went into the 
other part of the house to talk with those there. As soon as 
he was gone the old woman said to me with deep emotion, 
' Oh, that sarment Jacob preached last night made me detar- 
ment to get this good 'eligion.' " 



CHAPTER XVIII. 

Mr. Redfield was now invited to a church in one of 
the suburbs of New York city. This church was sustained 
mostly by the Home Missionary Society. He found a small 
class of humble people, who had been kept down by the 
proselyting efforts of a worldly church in the same commun- 
ity. One of the difficulties had been that the revivals in 
the Methodist Episcopal Church had been of such a super- 
ficial character, that this proselyting was possible. Deep and 
thorough religious experiences would not be so easily over- 
come. As this church was fashionable and worldly, he was 
satisfied that it was from no abundance of piety that it so 
strongly persisted in its attempts to draw away the Method- 
ist converts. He clearly saw that the only protection to 
those who would be converted in his meetings, as well as the 
prosperity of the > church for which he labored, was to lay 
the foundations of the revival in holiness. This would be so 
out of harmony with the efforts of the other church, as to 
make it difficult for it to sustain a claim to being Christian. 
At the same time the revival would be seen to be so in har- 
mony with the Bible and the will of God, and that would 
make young converts strong to resist proselyting influences. 
Again, it would require such a deepening of the experiences 
of those who were already members of the church that they 
would be prepared to lead young converts wisely and safely. 
This church struggle had been of practical benefit to the 
Methodist class, in that it had kept the eyes of the member- 
ship open to the evils of worldliness in the church, and also 
the evil of mere church zeal. It also made them the more 
ready to receive and stand by the strong truths of the Bible. 
Here he had an opportunity to labor freely, without opposi- 
tion from within the fold, although there was plenty of oppo- 
10 (I") 



n8 Life of John W. Redfield. 

sition without. He scarcely had commenced operations, before 
two clergymen of the other church commenced to war against 
him. At first they advised the people to stay away, because 
the Methodists were simply going to have one of their usual 
times of excitement. When the meetings began to get hold 
of the people, and particularly of some of the more choice in 
the community, one of these preachers began to visit them 
and to coax them to join his church. It soon became neces- 
sary for Mr. Redfield to defeat these efforts, if possible, the 
immediate occasion of which, Mr. Redfield says, was as fol- 
lows: 

U A man who had been converted and whose wife was a 
seeker, had been strongly urged, and finally had consented, 
to join this minister's church. One evening the man came 
inside the altar to labor with some of the seekers, and I said 
to him, 'I am told that you and your wife design to join the 
other church as soon as she is converted. ' ' Yes,' said he, 
'that is our design.' 

"I said to him, 'Don't you do it; for they will press your 
religion out of you, and press final perseverence into you, and 
you will lose your soul by it. You won't join them, will you ?' 

"'No,' said he, 'I -will not.' 

" I went to his wife, who was kneeling at the altar, and 
asked her, 'Why is it you do not find what you are after? 
Do you give up your whole will to God?' 

" 'Oh, yes; I think it is given up.' 

" 'Well, if God wants you to join the Methodist Church, 
will you do it?' 

"She was startled with the question, and I saw her will 
was against it; and fully believing that for her to join that 
church would be to surround her with influences that would 
make it almost an impossibility for her to be saved, I said to 
her, 'You may rest assured, God will never touch your case 
until you are willing to join the Methodist Church.' 

"'Do you think so?' she asked. 



Method With Proselyting. i 19 

"'Yes, I know it,' 1 replied. 

" 'Then, I'll be willing,' she said. 

"'But, will you join the Methodists?' I asked. 

"Again she seemed to draw back, and I saw that here 
the difficulty lay; and I said, 'I am satisfied you will never 
find the Lord until you make up your mind to join the Meth- 
odists.' 

"'Well, I will,' said she ; and instantly shouted, 'Glory to 
God! I have got it.' 

" Various other plans were adopted to draw our people 
away from us, but without success. All the converts, with- 
out an exception, united with us, which so strengthened the 
society that it ceased to need missionary help, and began to 
help others. 

"After the failure of the two preachers either to stop the 
revival or proselyte from us, their own people dismissed 
them. One of them was so displeased at this that he exposed 
the fact that there was but one communicant in the society, 
the remainder simply sustaining the minister as an item of 
upper-tendom luxury. The other, for drunkenness, stealing 
church funds, horse-racing and night-reveling, was soon after 
silenced." ******* 

"I have also learned that the great opposition to the thor- 
ough work of God, is from nominal professors of religion, 
who have never been converted, or who have backslidden 
from a good experience; but the severest of all is from pro- 
fessed ministers of the gospel. I also came to know that 
whatever others might say or do, I must maintain God's 
rights, and will, at all risk and expense. In doing this I 
found I must contend against any and everything that did 
not bear the mark of God's approval, and that nothing short 
of this will give that character to the church that will pre- 
vent it from downright formalism. The supposition that 
there are redeeming traits in human nature which only need 
disciplining, rather than a radical change; and the use of ap- 



120 Life of John W. Redfield. 

pliances to polish and adorn, instead of rooting them out, 
will, if allowed to prevail, banish heart-felt religion from the 
world. 

; 'I have also learned another important lesson, namely 
that God demands harmony and purity among his people. 
One night, at this place, when the altar was well filled with 
seekers, we came nearly to a stand-still. My soul for a 
moment seemed crushed within me. I cried to God to re- 
move the hinderance; when I was instantly impressed that 
there were those among us of whom God would say, 'Re- 
move from before me the vile, and then offer your sacrifice.' 
So strongly did this come, and so plainly did it appear to be 
in the way, that I arose from my knees, and getting the at- 
tention of the congregation, I stated my impressions, and 
asked that those present who were conscious of wickedness 
in their hearts, and of opposition to the work now going on, 
to have the goodness to leave the house. Three members of 
the class immediately left; but no sooner had they done so 
than the converting power of God fell upon the congrega- 
tion, and souls that were seeking were soon set at liberty. 
What was more remarkable was the fact that for twelve or 
fourteen successive nights after, we had a like experience 
until we could succeed in getting those very persons to leave. 
One of those persons was afterward expelled for gross immo- 
ralities. Another was proverbially deficient in the Christian 
spirit, and the other was hypocritically acting the part of a 
friend to our faces, but behind our backs and with infidels 
talking against the work of God. 

"While we were holding meetings at the church, the col- 
ored people held meetings in a private house, and the power 
of God was among them in a wonderful manner. One night 
a young woman who had been under deep awakening for 
some time, suddenly arose and ran toward the door, deter- 
mined to get away from the leadings of the Holy Spirit. 
Before she reached the door she fell to the floor in great 



A Queer Experience. 121 

agony. She would rise 011 one elbow and cry, 'O Lord, 
have mercy ! Lord, have mercy! Lord, have mercy I' and 
then sink back to the floor again, to all appearances, sense- 
less. In a few minutes this was repeated, and so continued 
for seven days and eight nights. Some thought she would 
die, and called me to go and see her, which I did. She had 
then been in this condition several days. I tried to offer 
Christ to her, and also to find out what her particular trouble 
was. Though I persisted in my efforts for some time, and 
called to her in a loud voice to tell me what the matter was, 
she paid no regard to me, and seemed neither to see nor hear 
anything. Still, at regular intervals she would rise as I have 
described, and utter that cry, and then sink back to the floor 
again. She obeyed no call of nature during this time, except 
once when she swallowed a few drops of milk which was 
put in her mouth. She lay on a bed prepared for her on the 
floor, and there continued during the period stated. Two 
Christian women slept in the room, nights, to watch her. 
The eighth night, when all had retired to rest, and the light 
put out, the poor girl continued to be exercised as before. At 
last she changed the wording of her prayer to, 'Here, Lord, 
I give myself away. 'Tis all that I can do,' and instantly 
began bounding, and jumping, and praising God. As soon 
as the first gust of glory passed, she sank to the floor from 
weakness caused by her long fasting and want of rest; and 
they fed her by the teaspoonful until she could bear a more 
hearty meal. When she came fully to herself, she said that 
she had seen the awful state of the damned, and it was that 
which had so distressed her and kept her in such agony for 
so long a time. She proved to be a remarkable specimen of 
the converting power of God." 



CHAPTER XIX.. 

The success of the meeting described in the last chapter, 
deepened Mr. Redfield's convictions that the preaching of 
holiness would conquer the world for Jesus, and that it was 
his duty to follow the same course wherever he went, since 
it had proved successful in every instance heretofore. In 
conscience he could choose no other course. 

In response to a call, he went to a neighboring city. Be- 
fore he commenced work in the church to which he had been 
invited, he met the pastor of another society in the same city, 
who desired his services for a few days first. A meeting had 
been in progress here for six weeks, but not one conversion 
had occurred. He accej3ted the invitation, and went to work. 

Speaking of his experience here he says, "I tried to 
preach the class of truths which the Holy Ghost led me to 
preach. I called upon the membership as Methodists to seek 
the blessing of holiness, as the sure course to have a revival 
among sinners. But they would not move." The preacher 
then expressed to them his surprise at this, and urged them 
to come. But they did not respond to his invitation. After 
the meeting was dismissed some of them sharply reproved 
him for pressing them to take such a stand before the world. 
To save himself he threw the blame on Mr. Redfield, and 
the next day told him plainly that he did not like his preach- 
ing, and that he believed he was backslidden, and for that 
reason thought everybody else was. Mr. Redfield says, "A 
few years afterward the same minister astonished me with 
his attentions and endorsement, in a place of considerable 
importance, where the dignitaries of the church, because of 
my success in the place, were paying me unusual attentions. 
There he could not do enough in words and affability to show 
himself friendly. But his course deeply pained me. I thought, 
if I am not right I ask no man to endorse me, and I value 

(122) ' 



Encouraged by a Bishop. 123 

no man's friendship who cannot do it when I am an object of 
scorn for representing an unpopular truth." 

He returned to the church which first called him. Here 
he found a people and pastor right in theory and effort, and 
the first night fifteen professed to have found the blessing of 
holiness. The work among sinners also broke out in great 
power; and in a short time about three hundred were con- 
verted. 

He now felt sure that the church would see that success 
would follow the preaching of holiness, and the effort would 
become general. But he was doomed to disappointment. 
He says, "I learned little by little that there was a deep- 
seated hostility to holiness, especially among the preachers, 
who evidently leaned towards a worldly policy, and a desire 
to prune Methodism of all that was objectionable to pleasure- 
loving professors. I had heard that one of our preachers 
had said in urging worldly people to become religious, 'The 
time has come when a man without a profession of religion 
cannot find access to genteel society.' I also had another 
proof that a worldly policy was gaining ground in many 
places, and that a time-serving spirit swayed the councils of 
the church sometimes. One of the bishops, who has since 
learned that it is hazardous to stand with God against all sin, 
told me of some things that indicated the downward tend- 
ency of Methodism to an extent that I had not known. He 
was deeply grieved over it, and feared the final results. But 
he gave me some counsel, advice and encouragement, that led 
me anew to hope for success and to resolve undauntedly to 
pursue the thorough way. I could now say, C I know of one 
bishop and one preacher who will try to stand for God and 
the right.' I believe that the most of them were as they 
thought in favor of a high degree of piety; but I was equally 
sure that they had more confidence in their own ideas of pro- 
priety and consistency than they had in the leadings of the 
Holy Ghost. But in charity to them I believed that, taking 



124 Life of John W. Redfield. 

a rational standpoint, they did the best they could. I thought 
that with the accession of new preachers who were clear and 
straight (and I knew a goodly number of them that were 
about to enter the work), and with one bishop who could be 
relied upon, that the work of holiness would certainly be re- 
vived, and we should again see our Fletchers and Brarrwells 
and Abbotts, blessed men, whose influence would be like 
ointment poured forth. Again I w T as doomed to disappoint- 
ment, for I found not only hostility to the doctrine, but suc- 
cessful efforts were put forth to put down these revivals, and 
when it was accomplished, the sneering remark would be 
made, 'It is another of Redfield's revivals, and you see what 
it has come to.' " 

At times he would be greatly discouraged, and almost give 
up the struggle. Then the words would come, "Live while 
you preach, but no longer," and again he would arouse to 
greater diligence and faithfulness than before. At such 
times the manifestations of the divine favor that he received 
were beyond even his wonderful powers to describe. He 
would say at such times, "It is worth a life of toil and dis- 
grace to feel that God approves, and none can know the 
sweetness of it who has not tasted it." 

He found new fields of labor were opening before him, 
and calls came on every hand ; but, usually, they came from 
mortgaged churches, and nearly extinct societies. Here there 
was but little to lose, and the authorities would give him 
freedom. This was good so far. To succeed in such places 
it was necessary for him to raise the standard of piety to 
where the Bible puts it, and this would greatly shock both 
pastor and people. The piety and even the morals of the 
membership were generally of so low a type, and the con- 
trast between the standard he presented and the characters 
they manifested was so great that it was with difficulty some- 
times that he could induce the pastor to suspend judgment 
until God could redeem his cause by giving unwonted sue- 



Not a Popular Way. 125 

cess. In speaking of this he says, "The good results of 
course would follow, as God's Holy Spirit will always work 
with the truth." When the victory came, pastors would say, 
"I did not think your course would result so gloriously. I 
shall now know what to do at my next station." 

One said to him about this time, "I once saw things in 
this light, and tried to pursue the course you do, and had the 
same results; but I found that influential ministers in the con- 
ference began to look upon me suspiciously, and to utter mur- 
murings against me, such as 'unsafe,' 'injudicious,' 'behind the 
times,' 'an old fogy,' and 'not a good representative of our 
church.' Besides, I knew what they did to other men who 
took the same course you do; they were proscribed, sent to 
starvation appointments, or were located." 

Mr. Redfield says the ministers would sometimes ask him, 
"What system do you use, that works so successfully? Do 
you preach a regular course of sermons?" 

"My answer would be, sometimes, 'Oh, no! I take the 
rough, unpopular Methodist truths that preachers who hope 
to be bishops and presiding elders dare hot use.' Though I 
would leave them at such times evidently in the best of feel- 
ing, thanking the Lord that one more preacher was won back 
to primitive piety, and could now be depended upon to do 
thorough work for Jesus; still, I have been shocked often to 
find that within one year the same preacher had fallen back 
to the same state of cowardice, inefficiency and indifference, 
and some of them would enter their protests against the Red- 
field revivals." 

In one place to which he went, the preacher was sick and 
unable to attend the meetings. The work broke out in glo- 
rious power. Some of the members immediately began to 
seek and obtain the experience of perfect love, while others 
opposed it. " When the former would go to the pastor," 
says Mr. Redfield, "and speak favorably of the meetings, he 
would fall in with them and approve of all. When the latter 



126 Life of John W. Redfield. 

would complain to him of my preaching on dress, etc., he 
would fall in with them and promise to stop me when he 
could get out. After a little he began to circulate slanderous 
stories about me. These came out after I left. I remarked 
to some one that I would not be surprised if he was out of 
the ministry in less than five years. In a very short time he 
was called to account for a scandalous crime, and deposed 
from the ministry." 

He found in this place some who had once enjoyed per- 
fect love, but who, from yielding to persuasion not to testify 
of it, had lost the experience. One of them was a class- 
leader. When Mr. Redfield began to preach holiness, he 
was the first to come out and seek it. The baptism came 
upon him in great power. He was employed in a large fac- 
tory, and the next time he went to work he asked permission 
of the foreman to address the other employes on the subject 
of salvation. This was granted, and Catholics and infidels 
listened to him as, with streaming eyes, he told them of 
Jesus' power to save. Some cold members of the church 
heard of it, and were terribly shocked at his course. But God 
wonderfully blessed the man; so much so that when he got 
home from his work he sat down and shouted aloud the 
praises of God. One member of the church, greatly shocked, 
came in great haste for Mr. Redfield to go and see the brother. 
From the words and manner of the messenger he supposed 
the brother was in a fit of some kind, and he caught up his 
medicine case and hurried to the house; but on entering he 
found the brother clapping his hands and shouting, " Glory, 
glory to God!" while his face shone with a heavenly radi- 
ance. The excited messenger was now more shocked to 
hear Mr. Redfield join the brother in the praises of God. 
Excitedly he exclaimed: 

"I don't like this, at all!" 

"Well, it's none of your business," replied Mr. Redfield; 



Saved and Healed. 127 

"this brother is not your property; he belongs to God, and 
God has a perfect right to bless him all he pleases." 

"But," said the other, "what if he never gets over this? 
what will become of him ?" 

"He'll never be fit for another horse-race, as long as he 
lives," was the reply. 

"Well, I wouldn't have that spell on me for five hundred 
dollars," said the frightened man. 

"Make yourself perfectly easy about that matter," said 
Mr. Redfield, "for I assure you, you are in no danger, for 
God will keep clear of you while you are in this mood." 

"About this time," says Mr. Redfield, "I was called to go 
and visit a lady, dying with the consumption. She was re- 
duced to a mere skeleton, and to all appearances, might die 
that night. I tried to point her to Jesus as the great physi- 
cian of souls, and besought her to cast herself upon him at 
once. To encourage her, I told her of a man whom I had 
lately visited, who was sick like her, and without hope, but 
who was so desirous of salvation that he tried to get on his 
knees, though he was so weak that as often as he made the 
effort he would fall over. But he found the Lord, and -died 
in peace. I told her she need not try to get on her knees; 
that the Lord could hear her just as well when she was lying 
down. But as soon as I was gone she insisted upon getting 
on her knees, and with the assistance of a woman who was 
watching with her, she was enabled to do so, and while kneel- 
ing by her bedside the Lord saved her and healed her in the 
same moment. One or two Sabbaths after that she was in 
church, giving glory to God, who had healed her soul and 
body 

"Soon after this, I was called to see a brother who had 
lately been converted, but was now dying with the consump- 
tion. I found him apparently breathing his last. His wife 
and sister stood weeping by his bedside; and looking on was 
his only child, just old enough to know that his father was 



128 Life of John W. Redfield. 

sick, and that his mother and aunty were feeling badly. The 
sick man was suffering terribly from suffocation, but his face 
was rilled w r ith smiles. I said to him, 'Dear brother, if you 
are able to speak again, tell me if you feel Jesus sustains you.' 

"With a desperate effort, in monosyllables, he answered, 
c Oh, — yes ; — I — am — so — hap — py — I — don't — feel — it — and 
— if — this — is — to — be — my — heaven — for — ev — er, — its — 
e — nough.' 

"I was also invited to go and see a good old sister who, 
for many years, had enjoyed a deep experience in the things 
of God, but who was now passing away to the spirit land. 
I went in company with her class-leader, and when we en- 
tered the stairway leading to her room, the counseling phy- 
sicians in the hall at the head of the stairs had just given the 
opinion that she was then dying. We were invited into the 
room, and her daughter told her that we had come, and then 
with her ear close to the old lady's lips, she was able to get 
her request for us to pray. This we did, and then withdrew; 
but scarcely had we got outside the door when her spiritual 
vision caught a full view of her coming Lord, and so great 
was the strength imparted by it that she raised to a sitting 
posture in the bed, and waving her hand in triumph, declared 
that she saw Jesus; and continued thus to triumph until she 
passed beyond the clouds." 



CHAPTER XX. 

When the spring came Mr. Redfield went to Long 
Island to spend the summer and recruit. He preached in the 
villages on Sunday and attended prayer and class meetings 
during the week. Before preaching he would go into the 
woods and plead with God until he received assurances of 
divine help. 

Referring to these times, he says: "While under the 
Spirit's influence and power in preaching, I would often see 
and proclaim truths that put my own experience and piety to 
the test. I have profited more by trying to practice the 
truths which I have seen at such times, than from the preach- 
ing of others." 

At a camp meeting in the early fall, his presiding elder 
requested him to supply a vacant pulpit until the season for 
holding revival meetings. This charge had been abandoned 
by the preacher appointed by the conference. Mr. Redfield 
had no sooner consented to go than he was advised by an old 
preacher not to go, for, said he: "In all my labors for twenty 
six years I have never seen a place so hopeless." But Mr. 
Redfield resolved to make the trial. When he arrived at 
the place, he learned that the society was organized by Jesse 
Lee, of blessed memory, who at the time was sent of God in 
answer to prayer; that the church had once been in a flour- 
ishing condition; that four classes had been reduced to one; 
that many of the members had not been in class for three 
years; that one leader had not met his class for a year; that 
some of the members were Universalists; that some were 
habitual drinkers; and that there was an old, unsettled quar- 
rel of twenty years' standing between some of the members. 
This made him very sad. He says: "My first visit was to 
an old man, the principal on one side in that quarrel. He 
asked me if I had come to be their preacher. I told him I 

(129) 



130 Life of John W. Redfield. 

had. 'Well,' said he, 'there is no use, unless you put the 
people through a course of discipline.' He then, in a rapid 
and zealous manner, began to bring their sins to light, and to 
tell me how much he had suffered by them. I said, 'Hold 
on a moment.' 

" ' I tell you,' said he, ' they are not worthy of church fel- 
lowship.' 

" ' Wait a moment,' I interposed. 

" ' Oh, there's no use of your trying to do anything here, 
amid so much of wrong; and everybody knows it.' 

" I had to let him go on. When at last he was almost out 
of breath, I managed to make him hear me and got him 
stopped. I then said: 'Now, brother, you are much older 
than I am, and I don't feel myself capable of attempting to 
settle the matter until I have asked God for wisdom.' At 
this I knelt, and he knelt with me. I then determined not 
to rise until God melted his heart. I struggled in prayer for 
some time, when at last he began to cry out, 'O my God, 
what have I been about! Lord, have mercy upon me! Oh, 
how wickedly have I sinned against thee!' Finally he said, 
' I want a meeting called, so that I can confess my wrong and 
my sin, for I am the one to blame.' A meeting was called, 
and the offended members readily received 'the old man's con- 
fession and forgave him, and the breach was healed. 

" One of my visits was to old Brother V 's, who was 

one of the first members that joined the society. At his 
house, for many years, the few pious ones used to meet to 
ask God to send them a preacher 'after his own heart'. It 
was in answer to their prayers that Jesse Lee came and organ- 
ized them into a class. The old brother had been a very 
efficient leader and exhorter, but now his understanding and 
memory were in ruins. His good wife said to him, 'Father, 
here is the preacher who has been sent to us.' The old man 
raised from his stooping position in the chimney corner, and, 
with a vacant, wavering stare, said, 'Why — how — is your 



An Old-Time Methodist. 131 

mother? Well? Why — you look good.' I had heard that 
pious old people, however broken, would sometimes remem- 
ber well matters of religion; and after satisfying myself that 
he was only able to converse in a very incoherent manner, I 

abruptly inquired, 'Father V , do you know one Jesus of 

Nazareth?' Instantly his whole demeanor changed, and, with 
an intelligent air, he answered, ' Yes, I have known him a 
great many years. He is my Saviour, and he'll not turn me 
off;' and then repeated many passages of Scripture and sev- 
eral hymns, so appropriate to the thought he first expressed 
that I was amazed and could hardly assure myself that he 
had not been trying to play a deception upon me. 

"The Sabbath came, and I went to church. A goodly 
number had come, probably from curiosity, to see the new 
preacher. I had resolved to deliver my own soul regardless 
of persons or conditions, by declaring the whole counsel of 
God. But I saw no favorable indications. After a few 
efforts during the week following to bring about a change, 
and finding it all in vain, I went to sinners and exhorted 
them to flee from the wrath to come. The response from 
them was, 'Go look after your ungodly members.' Sabbath 
came again, and I delivered my message in view of the judg- 
ment. When I was leaving the church, I met the principal 
member of the official board, who accosted me thus, 'We 
don't like your preaching here at all, nor the chapters you 
read from the pulpit. Hell is not very popular here.' 

"I inquired, 'Will you tell me, brother, what I have 
preached that is not Bible truth?' 

" l Well,' said he, 'I believe it is true.' 

'"Do you want me to preach lies?' I asked. 

"I went home, weeping along the street. I now saw if 
I was going to accomplish anything, I must do it with my 
might. So Monday morning I went to the grove, and knelt 
before the Lord in prayer. It seemed as though the powers 
of darkness were all about me. The sensations I experienced 



132 Life of John W. Redfield. 

were as if by the hardest effort I was overcoming great ob- 
stacles and rising higher and higher until my head struck 
against a rock, and I sank back overcome. I arose and sought 
another place to plead with God, and there experienced the 
same. Thus I continued day after day through the week. I 
Would go to the house once in a while and get something to 
eat, and then return to the struggle. Sometimes my agony 
was such that it seemed to me I could rend the heavens with 
my cries for the salvation of sinners. It seemed to me that 
if I could hold on until the victory came I should see them 
saved. When Saturday night came my very brain seemed 
sore, and the jar of my step gave me pain. I felt a kind of 
bewilderment coming on, but I had received no answer. 
I had resolved, in the name of God, to see a break and sal- 
vation come to the church on the next Sabbath, or an end 
put to its standing as a stench in the nostrils of the Al- 
mighty and the world. 

"Sunday morning came, and with eyes sore from weeping, 
and my brain tender from the continual struggle of the week, 
I walked softly and carefully to the church, and into the pulpit. 
In opening the service, I said to the membership: 'This day 
ends my labors in this place. You do not want me here, and 
I do not want to stay, for I am heartily tired of pouring 
water on to rocks. But if God will help me, I will either see 
a break to-day, or see this ungodly apology for Methodism 
annihilated. I have asked no man's money; I go at my own 
expense; but I shall go straight for God.' Nothing seemed to 
move in the morning. In the evening I went into the pulpit 
again, and announced that I should redeem my pledge. Of 
course this aroused their hate to a high pitch. As God 
helped, I pointed out the track of an acceptable disciple, and 
the only one that could possibly pass the gates of Paradise. 
At the close of the sermon, I asked those, and only those 
who meant it and would take this track, and where needed 
go to their neighbors and confess to them, and pray with 



Efforts With Sinners. 133 

them, and who would seek for the blessing of holiness until 
they knew they had it, to rise. I didn't believe I could get 
them to come forward. Two only arose, and they were of 
the most lowly. 'Well,' said I, 'there seem to be but three 
of us, counting myself as one, and God besides; but I think 
we will try and have a prayer meeting.' Those two and 
myself were all that would kneel, I in the altar, and they at 
their seats, about half-way down the church. I opened with 
a short prayer, and began to rise in spirit until I struck that 
rock again. I then asked some one else to pray, but no one 
responded, and I tried again with the same experience and 
result, and the third time, and the fourth, and fifth, until the 
sixth time, in immediate succession. I now felt that this is 
the last time, and that if I did not get the victory, God would 
say to me, 'Let them alone.' The case was a desperate one, 
and I knew the world and the devil were against me, and the 
church members who would not kneel; but I said in my 
prayer, 'O God, I'll go as far as I can.' Again in spirit I 
began to rise, and soon I struck that rock again, and it seemed 
to shiver to atoms. Instantly the house was filled with 
the divine glory. The two who were kneeling with me fell, 
and their shouts and screams were so loud that they alarmed 
the village. The people came running in to see what was 
the matter, and as they crowded up the aisles and saw the 
two prostrate under the power of God, tears chased each 
other down their faces; and the poor tempted members be- 
gan one after another to confess their hostility, and ask for 
pardon, and promised to take the track pointed out to them. 
I staid one more week, and forty-five sinners were con- 
verted. The preacher who had abandoned the work returned, 
and the revival went on in power for some time. Ten or 
fifteen years afterward, I heard from that society, and it still 
was doing well." 

He was now waited upon by a preacher from a place 
about seven miles away, who said, "I want you to come to 



134 Life of John W. Redfield. 

our church. We have been holding meetings for three 
weeks, and not one soul is yet converted. And it is the re- 
quest of the Baptist and Presbyterian ministers also, for you 
to come." He went, and without consulting the minister as 
to what course he should pursue, he followed what he be- 
lieved to be the leadings of the Holy Spirit. The first night 
while he was preaching, some arose and went out of the 
house in great haste, slamming the doors as they went; but 
they soon returned, and did the same thing over again. He 
learned after the meeting was dismissed that they were mem- 
bers of the church who took this method to show their dis- 
approval of his preaching. They went to the preacher and 
told him that he must send Mr. Redfield away, or he would 
ruin the church. The Baptist and Presbyterian ministers 
gave him similar advice. The next night the congregation 
was larger than before, though these opposers had prophe- 
sied to the contrary. He preached as he felt God desired 
him to. Now none even came to the altar, and it was said 
he had broken up the revival. Two or three who had been 
forward before he came now refused to come. He sent the 
next day to see what the difficulty was, and was informed 
that they had no design of changing their lives at all, but 
had thought if the Methodists praying for them would do 
them any good, they were willing to let them do it. Now 
they did not care to go any farther. From this Mr. Red- 
field was satisfied that he had not harmed the revival, and re- 
solved to keep on in the track on which he had started. Now 
the opposers became very angry, and began to advise the 
people to stay away, for the preacher was not fit to be heard, 
and was no proper representative of Methodism. A promi- 
nent infidel met some of them face to face, and said, "Let 
that man alone; he is the only honest man among you, for he 
dares to tell the whole truth. He cuts me up < 'fore and aft,' 
but I shall still go, for I like to see a man who is honest for 
his God." He did keep on, and was converted. Now the 



United Opposition. 135 

war began in dead earnest. Ministers of other denomina- 
tions continued to counsel and advise, and their conclusions 
were that to allow him to stay any longer would be the ruin 
of the Methodist Episcopal Church. This greatly embold- 
ened the opposers in the church. The Baptists and Presby- 
terians left their churches and appointed meetings each side 
of him to keep their members away. 

Mr. Red field went before the Lord with the matter. 
He says, "I felt to say, 'O Lord, thou knowest I don't know 
what to do. Give me thy help for this once. Tell me what 
the message is.' A text and subject were presented to my 
mind from which I shrank. I said, 'O Lord, that will never 
do; for the people are so much offended now that this will 
produce a perfect tempest and break up the meeting.' The 
instant I shrank I was in the dark, and distressed beyond en- 
durance; I now cried out, 'Lord, show me the way, and I'll 
follow.' Then that text and subject came again. Finally I 
asked the Lord to direct me to some appropriate text as cor- 
roborative, if that was his will. I opened the Bible at ran- 
dom and put my finger down on the words, 'Be not afraid, 
but speak, and hold not thy peace, but speak for I am with 
thee,' etc. — Acts xviii. 9, 10. I said, 'Lord, I will venture it 
at all hazards, although I am sure that I shall be stopped be- 
fore I am through.' When I went to the church I found in- 
stead of a small congregation the house was so crowded that 
it was necessary to throw open the unfurnished galleries, 
which had never been used before. The two meetings on 
either side of us, which had been appointed to draw off the 
people, were deserted. But now was to come the tug of 
war. One thing encouraged me: the preacher in charge was 
a very devoted man. Though he said but little, I knew he 
was ready to identify himself with the right and to rise or 
fall with it. But I expected trouble with the people, and 
especially with the official board. When I went into the 
pulpit I thought, 'They will order me out before I can read 



136 Life of John W. Redfield. 

the first hymn ; but I will proceed until they stop me.' I 
read for the first hymn the one .commencing: 

"'Shall I for fear of teeble man, 

The Spirit's course in me restrain? 
Or undismayed in deed and word, 
Be a true witness of my Lord?' 

"Such an unction was given that every word fell upon the 
congregation with great power. When I had finished I 
thought, 'Well, I have read my hymn, and I have not been 
ordered out yet;' but the temptation came: 'If you pray as 
you feel you will be collared by some of the officials and 
taken out.' I resolved to go as far as I could, and just as the 
Holy Ghost should prompt me. When I finished the prayer 
I thought, 'I have prayed, and I am not ordered out yet.' I 
read another hymn, and after the singing, I announced for 
my text: 'I AM hath sent me unto you;' and as the Spirit 
gave me utterance, I tried to show them, first, that my au- 
thority was from God ; second, that the message was from 
God ; third, that the message was unbending in its require- 
ments, and was not to be trifled with. 

"I felt an unearthly thrill charging me from head to foot, 
while the place was filled with a sense of the awful presence 
of God. I soon saw that the minds of the congregation 
were in great commotion; and in a few minutes the power of 
God broke like a thunder clap upon the people, and such 
screaming, falling, shouting, and crying for mercy I had no 
thought of seeing in that place. All denominational lines 
were obliterated in an instant, and Baptists, Presbyterians, 
and Methodists took each other by the hand, and with deep 
emotion declared this God to be their God. After this the 
work "went gloriously. One brother said to me that night: 
'I now see what was the matter with our revival five years 
ago; we did not go deep enough. It was for the want of 
the strong doctrine of holiness that it all fell away, for out 



Numerous Calls to Preach. 137 

of five hundred converts we had hardly one left that has not 
backslidden.' " 

Mr. Redfield was now invited by a good old brother to 
come to his help in a place about five or six miles away. He 
had been doing his best to start the work without presenting 
the heart-stirring doctrines of holiness. Mr. Redfield felt it 
his duty to tell the people how gloriously the work of holi- 
ness would move the work of conversions forward, and called 
upon the church to begin to seek the experience. He then 
asked those who desired to seek pardon to rise to their feet, 
when fifteen immediately responded. The next day the 
preacher and he visited from house to house. At the first 
house at which they called they found the woman rejoicing 
in the fullness of salvation, while busy at work over the 
wash-tub. She said: "I came from the church last night 
fully resolved to seek for perfect love, and immediately set 
about it, and before morning came God gave me the desire 
of my heart. It does seem as though I never found it so easy 
to get along before. I tried to sweep this morning, and the 
very broom seemed to move itself. My children never seemed 
so obliging and good as they do this morning. Oh, glory to 
God in the highest!" 

His calls to help the preachers were now so numerous that he 
could spend but a short time in each place. He had met 
with a preacher at a camp meeting in the fall who now de- 
sired him to come to his assistance. It was about ten or fif- 
teen miles distant, in a large and fashionable church. There 
had been a very extensive revival in the church the winter 
before. He went, but with great misgivings about 
coming under the minister's influence, for he seemed to be 
very superficial in his work. They had hardly commenced 
before he informed Mr. Redfield one day that they were in- 
vited out to tea. This Mr. Redfield feared was a trick of 
the devil to dissipate his communion with God, and he 
frankly told the minister he dared not go out to afternoon 



138 - • Life of John W. Redfield. 

parties of any kind, for he had only time and strength to do 
God's work, and he felt the need of being closeted with God 
every moment when not at church, or traveling from place 
to place. The preacher told him he need not fear any irre- 
ligious tendencies. Mr. Redfield says: "I was overpersuaded, 
and for once I yielded. When we arrived, I found the par- 
lors filled with gay, but intelligent women, some of whom 
were members of the church. My heart sank within me, 
and I desired to withdraw. But the preacher assisted in giv- 
ing a religious tendency to the gathering; yet this forced 
apology for religion only pained me. Tea was soon passed 
around, and I had paid all the compliments I desired to. As 
soon as this was over I sang a spiritual hymn, and then knelt 
in prayer, and we continued until all the nice and shaped-up 
order was broken, and God came in slaying power. This 
good beginning was a sample after which we patterned, and 
held'social meetings every afternoon in private houses. These 
fitted us for the public services at night in the church, where 
God saved a multitude of sinners. Yet I must say, I think 
it is hazardous to undertake a system of fashionable visiting 
in connection with a revival meeting. 



CHAPTER XXI. 

Mr. Redfield now received a letter from a preacher whom 
he had met at the camp meeting alluded to in a former chap- 
ter, and whom he had promised to assist during the winter, 
if possible. At their first meeting this preacher was a seeker 
for perfect love. He had inquired of another preacher how 
he should seek for it, and was referred to Mr. Redfield. At 
first his heart revolted at the idea of going to a local preacher 
for advice; but finally he concluded to do so. "When he 
came," says Mr. Redfield, "I felt the opposite from what he 
had felt, and shrank from attempting to give him advice. I 
said to him, 'I am but a poor unworthy local preacher, and it 
is asking a great deal of me to advise you; but with your 
leave, I will tell you some part of my experience, and then I 
will ask you a few questions.' When I had finished my ex- 
perience, I asked, 'Brother, can you say to begin with, "The 
will of the Lord be done?' " 

" 'I ought to,' he answered. 

" 'But do you say, "O God, thy will be done"?' I asked. 

" 'I do,' said he, very emphatically. 

" 'But hold a moment, brother. Let us see what possibly, 
may be the will of God, and then when you comprehend it, 
see if you can still say, "Thy will be done." God's will is 
comprehended in two tables — what you must do, and what 
you must suffer. Now it may be the will of God that you 
should be put down as a very inferior preacher, and be sent 
out on to the frontier, as unfit to represent Methodism in any 
populous town. Now, do you say, "Thy will be done"?' 

" 'I do,' he replied. 

" 'But stop again. It may be God's will for you to go to 
Africa, and spend your life there; to leave home and society 

(139) 



140 Life of John W. Redfield. 

and let your bones sleep in the hot sands of that country; now 
can you say, "Thy will be done"? ' 

" 'I do,' he again answered promptly. 

" 'But brother, that may not be your track; for God wants 
poor-house preachers, and I don't know but that you can in 
poverty and rags, in the poor-house, show the power of 
grace to triumph, and that your sufferings there will so 
preach the power of the gospel that some one by that means 
will be pressed to seek religion, who would not by any other. 
Can you now say, "Thy will be done"?' 

" 'I do,' was his prompt reply again. 

" 'But it may be, brother, that God wants you to testify by 
the triumphs of his grace over pain, and your calling may be 
to suffer distress of body, that the power of grace may so 
shine out in your case that some infidel may be won to Christ, 
and he become the honored instrument in the hands of God 
of bringing many to Chiist, and thus you do more than in 
any other way; now can you say, "Thy will be done"?' 

"And again he said, 'I do.' 

" 'Well, brother, you have got just half-way through; and 
by this you know you have the consent of your will to suffer 
the will of God. Now about doing the will of God: you 
may have duties to do from which your heart up to this time 
has shrunk; the little duties which will put you at variance 
with every one who is not in harmony with God — "Who is 
deaf as my servant; and blind as he that is perfect," says God 
— to take sides with God, and never allow yourself to set up a 
defense of self, to be thorough, straight, and honest; to vindi- 
cate the rights of God, as you would within five minutes of 
the judgment. You can stand for God when protected by 
men of influence in your conference, but will you be as tena- 
cious for all of God's will when all turn against you? Re- 
member you will be considered an old fogy, unsafe, impru- 
dent in want of charity. You need not abuse men to win a 
bad name; only be unflinching for God, and your name is 



Conversation With a Pastor. 141 

worth more now than it ever will be again. If a man of 
wealth should pick you up out of the ditch in a starving condi- 
tion, and take you under his care, provide for you, and make you 
one of his heirs, on condition that you keep watch of his in- 
terests, would you think it right to allow men to come and 
steal his property, for fear you might make some of them 
your enemies? God has called you to be a watchman, and 
you must on no condition allow, in silence, an infringement 
of his rights. You will meet with ministers who will regard 
it a small thing to be so particular; but no man is too particu- 
lar in matters of sufficient importance for the Almighty to 
notice. The world, a dead church, and time-serving minis- 
ters will protest against you, and resort to all manner of 
means, more or less dishonorable, to humiliate you. Now 
can you, do you say, O Lord, I will do thy will, if I stand 
alone? Can God count on you as one who can be trusted 
to do the exact right, when his back is turned, and the church 
and the world conspire to outlaw you for your fidelity?' 

"'I do say,' he replied, 'the whole will of God shall be 
done in me, and by me, at every cost.' 

" 'Well, now you are all the Lord's, are you not?' 

"'Oh,' said he, 'it seems to me there is ' something ' that I 
have not yet comprehended in this surrender.' » 

" 'Well, brother, tell the Lord, when that 'something'' is 
made apparent, that you will then give that also.' 

'"I do,' said he. 

'"Well, then, you have given all to do and to suffer the 
will of God, have you not?' 

'"Oh, yes.' 

" 'Well, then you are the Lord's. Now, brother, who 
has required all this surrender at your hands?' 

" 'Why, God; has he not?' 

'"What, everything?' 

" 'Yes, has he not? 



142 Life of John W. Redfield. 

"'Oh, yes,' said I, 'now, if he has demanded all, and you 
have given all, do you think he will ever accept it.' 

"'Oh, yes; if he has required all, and I have given all, he 
will accept it, for he is not trifling with me.' 

'"Well, if he will accept, when will he do it?' 

"'Oh,' said he, 'I don't feel,' 

" 'Well, you are not ready to feel; you are just now ready 
to believe; not that you have the witness, for you have not; 
but believe on the bare promise of God, that having complied 
with the conditions in giving yourself to him, God now fin- 
ishes the work by accepting you.' 

'"What, must I believe before I feel?' 

'"Brother, do you tell sinners when they are seeking to 
wait until they feel? or do you tell them to take the promise 
of God for the face of it?' 

" 'Why, I tell them God is to be trusted, and they must 
credit his word.' 

'"Is not the promise of God to the sinner, just as good for 
the preacher? or do you want better security, than the sinner 
has, that God will keep his word?' 

"'Why, I ought to ask no better security, and I'll try to 
believe. But,' said he, 'I don't feel yet!' 

" 'You have not done all yet. Now, finish the condi- 
tion: "With the heart," not simply the assent or consent 
of the head, but "with the heart man believeth unto righteous- 
ness." You finish the work of doing right in your compli- 
ance with the condition. But, now, it is "with the mouth 
confession is [to be] made unto salvation." ' 

'"What, confess that I feel what I don't feel?' 

"'Oh, no; that would be telling a lie; confess what you 
believe; viz., that God is true to his word, and that, on the bare 
say-so of God, you now believe that he accepts what you have 
given him.' 

"He immediately went to a tent and confessed, not to 
what he felt, but to what he believed; and while in the act 



Revival Efforts Begin. 143 

of doing so the witness came ; and referring to this experience 
in a testimony given some six weeks afterwards, he said, 'It 
seemed to me that I was like a vessel lost in a sea, without 
bottom or shore; and I was so filled with the divine glory 
and power that I prayed for God to stay his hand.' 

"This brother now desired to engage me to come to his 
charge and assist him in a protracted meeting during the com- 
ing winter. I told him I would, if the Lord permitted, but 
also told him to go home and persuade all the church, as far as 
possible, to seek the blessing of sanctification, and that I would 
guarantee that, in the meantime, God would work upon sin- 
ners. He said he would do it, and the following will show 
the results: 

"About two months after this I received a letter from him 
saying, 'I wish you to be here next Tuesday to begin a pro- 
tracted meeting.' I took a public conveyance, and reached 
his place on Monday evening. On arriving at his house I 
learned he was gone to a private house to hold a holiness 
meeting. I found the house, and on opening the door, I saw 
the place was filled with people whose faces fairly shone. 
The remainder of the evening was given to testimony, mostly 
of those who had entered into the experience of holiness. 
These were clear and strong. There were a number, also, 
who testified as seekers of the experience. The meeting 
was one of glorious power. After it closed, as the minister and 
myself were on our way to his home, I asked, 'How long 
have you been holding these holiness meetings?' 

" 'About two months,' he answered. 

" 'How many of the church now enjoy holiness as a dis- 
tinct blessing?' I asked. 

" 'I think the largest proportion of them are now in the 
experience, and almost all the remainder are pressing after 
it,' was the reply. 

" 'Do you remember,' I asked, 'what I told you at the 
camp meeting? that if you and your people would keep at 



144 Life of John W. Redfield. 

the work of holiness, God would work in the awakening of 
sinners?' I inquired. 

" 'Yes, I do,' said he. 

" 'Do you know of any cases of awakening? 7 I further 
asked. 

'"No; I don't — not one,' he replied, and then calling to 
one of the leaders who was walking near us, asked: 'Brother 
H , do you know of any sinners who are serious?' 

" 'No,' said the brother, 'I don't know of any.' 

" 'Well,' said I, 'this beats me; for I never knew it to fail. 
I believe yet that you will find that God has been doing 
something,' 

" Tuesday afternoon came, and we met at the church, but 
there was no sign of any stir among sinners. It was the 
same at the evening service; also Wednesday afternoon and 
evening. Thursday afternoon we seemed to have come to a 
halt, and could not stir. As a last resort we called upon the 
church members to come to the altar to renew our conse- 
crations, and others to seek the blessing of holiness. In a 
few minutes it seemed as though the powers of darkness 
were let loose upon us. The preacher cried out: <-Holdon! 
Steady faith ! Steady faith /' and all at once the power of 
God fell upon us, and there was a great crying out among 
sinners; and one or two came to the altar screaming for 
mercy, and soon were hopefully converted to God. From 
this moment the work went on in great power. 

"The next morning one of the class-leaders came to the 

preacher and said : 'Brother O , my cousin who is an 

infidel and never goes to church, does not seem to be as hard 
as usual. He goes with his head down; and I would not 
wonder if you might be able to talk to him about religion. 

Will you and Brother R go with me to his house and 

see him?' 

" Down to his house we went and were introduced to his 
wife, and sat down to wait for the leader to go to the man's 



Conversion of an Infidel. 145 

shop to call him. As soon as he came in at the kitchen door 
and saw us in the other room, he wailed out, ' O God ! O God ! 
what shall — what shall I do? Oh! oh! oh! God, what shall I 
do ?' I felt like getting the Bible and directing him to a promise 
to the broken-hearted sinner to read for himself, and asked 
his wife, 'Have you a Bible in the house?' She arose and 
went to a cupboard over the fireplace and took one out; he 
caught sight of it as she handed it to me, and broke out, 'Oh, 
that poor neglected Bible!' I took it and turned to the words, 
' Come unto me all ye that labor and are heavy laden, and I 
will give you rest. Take my yoke upon you and learn of 
me; for I am meek and lowly in heart; and ye shall find rest 
unto your souls. For my yoke is easy and my burden is 
light.' I held them before him, and said, 'Look at that and 
read it.' He brushed his long hair from his eyes with his 
hand, and gazed through his tears upon the precious words. 
'Read them for yourself,' I said. 

"With emphasis he replied, ' I am reading it.' 

" 'Well, I want you to believe it,' I continued. 

'"I am believing it,' he answered, and burst into such a 
tempest of shouts as made the whole house ring. 

"His wife now cried out, 'O God, have mercy on me,' and 
commenced to wring her hands, walking the floor back and 
forth, and crying, 'What shall I do? what shall I do?' The 
little children, who were too young to appreciate the feelings 
of the parents, began to cry aloud. In a few moments the 
mother was happy in the Lord. 

"As soon as the first gust of glory had passed over, and 
the man had so far recovered from the overpowering effects of 
his joy that he could talk, he said: ' Now, I know what all 
this means; I know what all this means.' He then said he 
had not been to a church for two years; but, about two 
months before had felt sadly impressed that some great calam- 
ity was about to befall him. 'I thought,' he said, 'perhaps, I 
am going to die, or some member of my family is going to be 



146 Life of John W. Redfield. 

taken away. But now I see, it was the Holy Spirit convict- 
ing me; and now I have got religion.' 

"The preacher went down through the main street of the 
town, calling upon the people, and I returned to his house. 
After awhile he came back with the glad tidings that God 
had indeed broken up the entire place. Said he, 'As I was 
passing the first store one of the proprietors called me in, and 
there at one of the counters stood his partner weeping, and as 
I entered, he inquired if I could tell them how to be saved. 
I directed them as well as I could, and started on down the 
street. As I was passing the court-house the jailor asked me 
to come in and pray for him, for he wanted religion. When 
I left, and was passing a lawyer's office, he accosted me, and 
asked, ' Sir, can you tell me how to be saved?' 

"I continued laboring with this brother a few weeks, but 
as the work was going well enough without me, I went 
where I was needed more. In one of the meetings, before 
I left, I counted about forty who testified about like this: 
'Some two months ago, while I was at work in my store (or 
shop, or on the farm, as the case might be), I felt the awaken- 
ing Spirit of God had got hold of me, and I sought and ob- 
tained mercy.' But not one was there of all who professed 
to be saved while I was there who referred to any preaching 
or any meeting whatever, as the means for awakening them." 

He now went at the request of a minister to a small city 
where the Methodists for many years had been robbed by 
systematic proselyting of all who would be of financial bene- 
fit to a church; and this by open hostility. 

Mr. Redfield resolved to break it up, by the help of God. 
He plainly saw that people of such a spirit would not prop- 
erly care for converts, and that it would be positively danger- 
ous, in a spiritual sense, for them to go into such associations. 
As soon as he commenced his labors they commenced their 
operations. He made a public statement of the case, and 
told them they must get religion enough to stop such wicked 



Meets With More Proselyting. 147 

work, and go to work and quarry out their own converts, for 
their success in proselyting was coming to an end. He then 
warned the people against them; saying it would be at 
the peril of their souls to have anything to do with such 
folks. One minister began to preach against the Methodists, 
and soon after was dismissed by his church. Another at- 
tempted the same, but his church stopped him after his 
first effort. Some five or six different churches were engaged 
in the same work, but such was the thoroughness of the 
revival that the young converts could see the difference be- 
tween the true and the false, and none of them were lost. 

But a poor drunken Universalist preacher, who had once 
been a Methodist, but after being expelled, turned Episco- 
palian, and then became a Universalist, was not so easy to 
get along with. He went to New York city to find some- 
thing with which to shake the confidence of the people in 
Mr. Redfield. He was stirred up to this by some of his 
members being converted and leaving his church ; and be- 
cause the new church he was building had come to a stand- 
still from lack of interest in its completion as one result of 
the revival. When in New York he foolishly laid his plans 
before some who knew Mr. Redfield, and who kindly in- 
formed him of them. 

When the Universalist minister returned he reported 
that Mr. Redfield came to the place on a stolen horse, and 
that he had run away from a city about two hundred miles 
distant in deep disgrace. Mr. Redfield concluded to say 
nothing about it, but leave the man in the hands of God, 
and soon after he died with the delirium tremens. 



CHAPTER XXII. 

Mr. Redfield's extreme and incessant labors now began 
to tell severely upon his naturally frail constitution. For 
some time each effort to preach had greatly exhausted him, 
and sometimes it had seemed as though he would never be 
able to preach again. Severe attacks of vomiting had now 
set in that indicated cancer of the stomach. He became so 
weak that he was obliged to lie down at the close of his ser- 
mons, and let others take charge of the altar work. All 
remedies failed, and, obliged to leave the field, he went home, 
as he supposed, to die. For a long time his sufferings were 
of the most excruciating character. It was six months be- 
fore he entered a church again, and eight months before he 
preached another sermon. During this time his communion 
with God was uninterrupted, and, as the sequel shows, his 
affliction was to be a means of building him up more strongly 
in the faith. He says: 

"In the midst of the severest pain my soul was so filled 
that sometimes I would cry out, 'O Lord, I would not have 
one pain less.' My happiness at the thought of having fallen 
with my armor on, and that I was suffering for my zeal for 
God, and not for wickedness, was indescribable. 

"I had found a home with a very kind family who did all 
for my comfort that lay in their power. To all appearances 
I could live but a short time; yet I would not allow any one 
to sit up with me, and these dear friends, without my knowl- 
edge, would come into my room in the night to look after 
me. When I found this out, I desired them not to do so. One 
night I locked my door so that they would feel themselves ex- 
cused from watching me. I had scarcely laid down before I felt 
a peculiar sensation like a w r ave pass over me, from my head to 
my feet; and with it an impression as of a clear voice saying: 
'This is death.' I realized my condition, and thought, 'They 
will find my door locked in the morning, and after awhile 

(148) 



A Remarkable Vision. 149 

will force it open and find me dead.' Then I thought, 'If 
this be death, I'll go singing;' so I began the song commenc- 
ing: 

" 'I am on my way, passing over.' 

I sung the first verse and began the second, when my voice 
failed, and I finished it in a whisper. I tried the third 
verse and my breath stopped. I then tried to move a hand, 
and then a foot, but could not. I felt a sensation all through 
me as though my spirit was about to leave the body. My 
eyes turned upward, and myriads of angelic spirits seemed to 
be hovering over me, as if waiting to bear me home. All 
my previous conceptions of the 'innumerable company' were 
eclipsed by this vision. I thought: 'How great must be the 
whole number if the escort for one poor man is so without 
number!' 

"With the same suddenness with which it came on, that 
wave of death passed, and my heavenly visitors were gone. 

"I had often prayed that I might have some testimony 
that was reliable, that the visions that dying Christians so 
often declare they have, are true, and this seemed to be in 
answer to my prayer. 

"I had seen two sisters, both of them Christians, in quick 
succession, pass away with the consumption. Both of them 
professed to have found the experience of perfect love in one 
of my meetings. The first one gave me a kiss with her dying 
lips, and declared she saw angels, and heard them singing, 
and that children were mingled with them. She called upon 
her watchers to listen and to look. But one suggested to the 
other that she was out of her mind, to which she responded: 
'Oh, no! now look there! now listen!' But the scene and 
sound were only for herself. 

"Soon after 1 was called, in company with the attending 
physician, to make the last visit to the other sister. On ap- 
proaching the sick room, she asked : 
12 



150 Life of John W. Redfield. 

" 'Who has come?' 

" 'Your physician,' was the answer. 

" 'Well, let him come in. And who is the other?' she 
asked. 

" They told her, and she said : 'Let him come in, too.' 

"I approaehed the bed; around it stood her weeping hus- 
band and friends. Her eyes were already dimmed with the 
clouds of death. She asked her physician: 'Doctor, am I 
not dying? I think I have been all day.' But the doctor 
knew not the power of divine grace and dared not answer. 
The more he hesitated the more she urged an answer. 'Say, 
doctor, am I dying? You must tell me.' He touched her 
pulse and then her temple, and finally said : 'Yes, you are 
now dying.' An indescribable smile instantly spread over 
her face; and she said: 'Now let everybody come in that I 
may testify to them of the power of salvation in death.' She 
then sank into a gentle doze for a moment, and then again 
aroused herself, and with that heavenly smile upon her face 
she said: 'Oh, yes, bless the Lord, I am dying.' She then 
reached out her hand, with the chill of death upon it, and, 
taking mine, she asked: 'Oh, do you see those beautiful stars? 
I want to testify once more if I can to the power of this 
great salvation. O brother, do continue to preach holiness, 
for, oh, how it saves!' 

"She had been quite offended at first, because I pressed 
her so strongly to give up conformity to the world, but now 
she seemed eager to encourage me to press it on others with 
all my might, for the glorious results were so rich." 

These incidents had made a deep impression upon his 
mind, and the vision described at the opening of this chapter 
he always thought was the fruition of the desire that was 
created by them. 

While recovering from his sickness, he was invited to 
preach in one of the New York churches. After service he 
went to Dr. Palmer's to dinner. When he had an opportunity 



A Similar Vision. 151 
to do so, he related some of these incidents to Sister P 



and asked her views in regard to them. She replied, "I be- 
lieve we should have more of them than we do, if we would 
not make a bad use of them ;" and then added, "I wish 

Sister B was here to tell you some facts concerning her 

mother." The door bell that moment rang, and in came Sis- 
ter B . Sister Palmer turned to her and said, "I wish 

you would tell Brother Redfield about the remarkable scenes 

at your mother's death-bed." When seated, Sister B 

related the following: 

" My mother enjoyed the blessing of perfect love for 
more than forty years. When she came down with the sick- 
ness that ended her life, my sister and I watched with her 
by turns all through it, until the last night, when mother said, 
'Now daughters, you must go to rest, for it will disturb me if 
you do not, for you are so worn.' But I said to her, 'Mother, 
you do not know how sick you are.' But she replied, 'I now 
feel quite easy, but I cannot rest and know that you are not 
resting, when you are so weary.' My sister left the room, 
and I fixed me a place to lie down out of mother's sight, and 
hid the light behind the fire-board. I had scarcely laid down 
when the room become as light as day. I could see all the 
furniture plainly, and the texture and stitches of the bedding 
that was spread over me." 

"But were you not dreaming?" asked Mr. Redfield. 

"No," she replied, "that could not be, for I thought of 
that, and I arose, and felt of myself, and tried various expedi- 
ents to assure myself of the truth of the matter. I finally 
turned and looked at the bed where mother was, when I saw 
a crowd of angels hovering over her, with most heavenly 
faces. They were looking most intently toward where I 
knew mother's face was. I gazed, and wondered that I felt 
no fear. Thus I continued, until I finally thought, C I must 
have some sleep, and will now lie down.' But the instant I 
closed my eyes, my mother called me. I sprang up and ran 



152 Life of John W. Redfield. 

to her side. Daylight had come, and as I approached her, she 
raised her hands and said, 'Oh, what a night I have had !' 

" 'Why, mother,' I asked, 'were you in pain? Why did 
you not call me? I did not leave the room.' 

"'Oh, no! daughter,' she said, 'I was in no pain, but as 
soon as you left me, the angels came and staid with me all 
night.' The family were now called at her request; she gave 
them her last charge, and then passed away." 

Sister Palmer then related a circumstance of interest con- 
cerning a young lady of deep piety ; who, with those around 
her when she was dying, heard most delightful music over 
their heads; and what was more strange, when the funeral pro- 
cession was on the way to the grave the same music attended 
them, and returned with the family to the house. For 
months afterwards, it was occasionally heard over the place 
where she died. 



CHAPTER XXIII. 

As Mr. Redfield's health began to improve, he entered 
the evangelistic field again. He was now more hopeful than 
ever before that the Methodist Episcopal Church, to which 
he belonged, would have her commission renewed u to spread 
scriptural holiness over these lands." His views of the doc- 
trine and the experience, and his methods of advancing them, 
had undergone a new test to him — a thorough and solemn 
review on the brink of eternity. He now entered the field 
with stronger faith, and courage, and determinations than 
ever. Several ministers of prominence and promise had en- 
tered into the experience and were clearly and boldly teach- 
ing it to their people, and the blessed fruit of it, in the con- 
version of sinners and the sanctification of believers, was 
gloriously manifest. He was now invited by one of these 
ministers to come to his assistance. A protracted meeting 
had been in progress for some time, and a goodly number 
had been converted. All at once the work stopped. Mr. 
Redfield immediately was in an agony, not knowing the 
cause. He resorted to prayer as usual at such times, and one 
night in church, while thus engaged, his distress was almost 
unendurable. He afterwards thought he ought to have 
given vent to his feelings before the people, but instead of 
that, he deliberately cast it off. As he did so the impression 
came very strongly to him, "Let them alone;" and then he 
had such a view of their desolation, and being forsaken of 
God, and of their being visited by death, that he could but 
pray it out before the people. He left the place, but meet- 
ing with the pastor some time afterwards, he was informed 
that a peculiar disease broke out among the people after 
the meeting closed, and many were swept into eternity. The 
minister also informed him that one cause of the revival be- 
ing checked had come out, and that was the banding together 
of a large number of young men to resist it. 

(153) 



154 Life of John W. Redfieed. 

Again he was invited to a place where he had been before, 
and was assured by the Lord that it was not his will for him 
to labor there. But the correspondence opened the way for 
him to go to another place where Methodism had never suc- 
ceeded in gaining a footing. Here he experienced much op- 
position from other churches. It was about ten miles from 

G (probably Goshen). There was one church in the 

place occupied by a bigoted old minister who claimed the 
ground as a sort of a parish. He had another flock about 
three miles east, and still another about five miles in another 
direction, to whom he preached about twice a year, besides 
attending their weddings and funerals. A short time before 
Mr. Redfield's visit, a Methodist man attempted to hold a 
prayer meeting in the village school-house, but so great 
was the opposition that the doors were nailed up so he could 
not get in. When Mr. Redfield arrived he found an Epis- 
copalian lady who knew something of the power of salvation, 
and she invited him to make her house his home. Her hus- 
band was an infidel, and apparently made so by the unholy 
type of religion he saw about him. The school-house was 
now open and Mr. Redfield gave out an appointment to 
preach in the evening, and though the weather was severe the 
people came in large numbers. The women kept closely 
veiled, or stood outside and looked in at the windows, and 
he had to do his own singing and praying. He commenced 
a regular visitation of the people from house to house. As 
an illustration of his reception he records the following as 
having occurred in the house of Deacon : 

" 'Good morning, Deacon. How are you prospering in 
the way to heaven?' I inquired. 

"'We don't want any of your fanaticism here,' was the 
answer. 

"'But I suppose you love God, and his ways?' 

'"I tell you, we don't want any elements of discord intro- 
duced here.' 



Visiting From House to House. 155 

"'I suppose you have often prayed for the salvation of your 
children?' 

" 'Yes, sir; I have.' 

"'Well, suppose we pray for them now.' 

" 'You are not wanted here, sir; we want none of your 
disturbance, for we are all at peace now.' 

" 'But, Deacon, I think we will pray for your children 
now.' 

" 'I want you to leave my house.' 

" 'Well, but I think I will pray first.' 

"So down on my knees I went, and prayed for the old 
man and his family; and then went on to another deacon's 
house. I found him alone. His face was white with rage. 
I tried to draw him into religious conversation, but he would 
not answer me. After a long and fruitless effort to get him to 
say something, I at last asked to pray with him before I left. 
'Pray if you have a mind to,' was his short and gruff reply. 
I needed no further invitation, and I knelt down and thanked 
God for the kind and Christian deportment of the deacon 
who was so willing to let me pray in his house. The next 
day the deacon was in the school-house, and as soon as 
there was an opportunity he arose and asked the privilege of 
speaking. I gave him permission, and he proceeded to tell 
the congregation that I was at his house the day before; 
how mad he was at the sight of me; how roughly he treated 
me; and how I prayed for him like a Christian. 'But,' said 
he, 'after Mr. Redfield was gone I began to reflect, and 
when night came, I went to bed, but not to sleep; for I could 
not. Finally my agony of mind was so great that I got up 
and knelt down before the Lord. It seemed to me I should 
die before morning, and I dared not sleep. I remained all 
night upon my knees praying for my soul, and about day- 
break God spoke peace to me, and now I have got religion.' 

"This testimony took hold upon the congregation with 
great power." 



156 Life of John W. Redfield. 

Concerning his method of work in this place, Mr. Red- 
field continues: "I did not feel called upon to put any 
great task or cross upon the people, such as coming to any- 
particular place or bench. I could discern by their manner 
those who were sufficiently awakened to make the right 
move. So I asked, simply, that all who desired to be saved 
to stand up. The work soon broke out in great power. 

"An old lady sent for me one day, whose two daughters 
had been very clearly saved, and whose bright testimonies 
had put the old lady's hope in the shade. When I reached 
the house and was introduced to her, I saw her face was 
the picture of despair. With great emotion she said, 'O sir, 
my daughters tell me they know their sins are forgiven, 
and that they know they are the children of God; 
and I don't know what to think of myself.' Not to 
shock her too badly, I thought best to accommodate my lan- 
guage to her by the use of the terms in which her church 
was accustomed to speak of religious states of mind. So I 
replied: C I suppose, madam, that you already entertain a hope.' 

kC 'Oh, no!' said she with evident horror; 'I would not 
dare to be so presumptuous;' and then in a nervous, senten- 
tious manner, she said, 4 I — do — think — I — can — say — that — I 
have — a — desire — that I — might have — a hope.' 

"This is a type of most of what passed for religious ex- 
perience in this place. 

"I found one, however, who knew the power of salvation. 
She was in the last stages of the asthma, and in great suffer- 
ing from suffocation. Her minister had been sent for to visit 
her, but he did not come. When I entered her room I was 
greatly moved to see her gasping for breath. As she could 
not lie down, she was bolstered up in the bed; her face was 
swollen, her breathing very short and labored, and her voice 
could be heard but a few feet from her. Her sister, with her 
ear to the sick woman's lips, could catch the answers to my 
questions and repeat them to me. I asked her if she found 



The People Warned Against Him. 157 

religion a satisfying portion in the midst of such great 
distress. 

"She answered: 'I am so filled with comfort and joy that 
if this agony of. dying is to be forever I am perfectly content 
and happy.' 

"I went to the afternoon meeting, and there saw the min- 
ister, who had been persuaded to come and give this poor 
flock an extra sermon. He was about opening the services, 
so I took my seat and listened. After a formal opening, he 
began his sermon by stating that he w T as set for the defense 
of the gospel, and while he was upon the walls of Zion he 
must protect his flock from ravening wolves. He then 
opened his batteries on John Wesley and the Methodist 
Church, and warned his people to keep clear of them, and 
not to forsake the religion of their fathers. He then, in sub- 
stance, told them that he would relate to them what he had 
read in a New York paper. (I had read the same and knew 
what was coming.) 'But,' said he, 'I shall not call names.' 
He then proceeded to say: 'A man came from New York to 
a village about thirty miles from there, and told the people 
that they had the devil in them, and they must take an 
emetic which he had prepared for them, and vomit him up. 
But I am not going to speak his name now. Well, he got 
some to take it, and it was found that they would die, and the 
constable was after this man, but I shall call no names.' 

"The meeting closed, and one of the principal men in 
the jDlace said to the minister: 'You had better stay to the 

meeting to-night, Mr. E , and hear this man preach, 

and see if you have treated him just right.' 

" 'No,' said the minister, 'I cannot stay with you.' 

'"But you have implied some very hard things against 
Mr. Redfield, and I think it no more than right that you 
should be at some pains to learn what you evidently know 
nothing about.' 

"But away he went. One of his members approached 



158 Life of John W. Redfield. 

me and said: 'Mr. Redfield, I have hated the very sight of 
you; and when I saw you passing along the street it has 
been with difficulty that I could refrain from whipping you. 
But I won't see you so abused. And if you will build a 
Methodist Church here I'll give you fifty dollars.' Another 
immediately said: 'I'll give you a lot.' And still another: 
'I'll give fifteen dollars.' And so it went on, and in a 
short time we had a church erected and dedicated, and the 
last I heard from the place they had a flourishing Methodist 
circuit there. The minister's opposition laid the foundation 
for three new churches and built one, and made a good ap- 
pointment for a preacher, and has been regularly supplied 
from conference ever since." (1863.) 

Soon after the close of these labors Mr. Redfield attended 
a camp meeting where he met many of the preachers who had 
promised him to stand by the work of holiness; but he found 
they had backed down and did not know it. They took 
him one side to counsel with him. They said: "Brother Red- 
field, you know that everywhere you go revivals break out 
in great power, and the people are converted by the hundred 
and sometimes by the thousand." 

"Yes," said he, "I know it, and I know too that it is but 
the legitimate workings of holiness in the hearts of the 
people." 

"Well, well," said one, "that is all granted ; but, Brother 
Redfield, are you willing to take advice?" 

"Most certainly, if it is good." 

"Well, now if you could adopt any way by which thou- 
sands would be converted where now you see only hun- 
dreds,"— 

"Most gladly do I desire to do all I can." 

"Well," said he, and the rest all concurred in it, "if you 
will not say so much about 'holiness,' 'perfect love,' and 'sanc- 
tification,' and not press any one up to these things, for that 
makes many people mad, and many of our preachers afraid 



Adopts Others, Counsel. 159 

of you; some say you can never do good enough to over- 
balance the harm you have already done; and you get so 
many prejudiced against yourself, and it must be very 
uncomfortable for you to have to meet so many prejudices," — 

"Well, what would you have me do?" said Mr. Redfield. 

"We would have you cease to use these terms which 
arouse the prejudices of some, and, Brother Redfield, you can 
preach up Bible religion as high as the Bible warrants, but 
drop the objectionable terms." 

One of the preachers then said: "I am pastor of the 

church in , where the people were so offended at you 

that they would not let you stay; but I have preached the 
doctrine of holiness up very strong, and have done it so cau- 
tiously, that no one knew what I was preaching about. 
And they have endorsed it; and now they are willing to have 
you come back." (Mr. Redfield says: "I afterwards went 
back, and found them worse than before.") 

In speaking of this advice, he says: "It was just the 
thing to take with me, I thought. What a Godsend that 
these brethren have helped me out of all my difficulties ! I 
do find, certainly, all the opposition I can stand under. I am 
willing to work without fee or charge, but my nature shrinks 
when called unflinchingly to stand for God, and either in 
word or tacitly tell the time-serving preacher that he is the 
enemy of God. I don't ask any office in the church higher 
than that of a local preacher, but I dare not do otherwise 
than take that. But now I have found an easier way appar- 
ently, and a way to accomplish much more for God ; a way 
to be for once and forever free from slanders and misunder- 
standings which follow me all over the land. So out I 
went as soon as the season for protracted meetings began, and 
attempted to preach the best I knew how, and yet avoid the 
objectionable terms. But I found my power with God and 
man was gone. Two or more weeks resulted in but one per- 
son being moved, and she so slightly that she did not stand 



160 Life of John W. Redfield. 

a week. Well, thought I, my mission is ended, and God has 
got through with me. So I can now go home and attend to 
business, and bid farewell to this rough, toilsome and heart- 
aching cause. How good it will be to feel once more that I 
am not an Ishmaelite, with my hand against every man, and 
every man's hand against me. But before I leave the field 
I'll take counsel of some good man. In casting about for some 
one to give me that counsel, I thought of a pious old colored 
man who, I thought, would be unprejudiced in every way. 
I went to his home and took him out into a grove, and told 
him all my experience in holiness; about my labors; how 
God had manifested himself in saving souls through me, 
when the doctrine of holiness was preached. I then told him 
that my mission with the great power God had given me was 
gone, and that I thought God was done with me. 

" 'My brother,' said the old man, 'haint you nebber cora- 
permised?' 

"'Compromised?' said I, 'why, no! I would as soon cut 
off my arm! I dare not do that.' But recollecting myself , I 
said: 'I have been counseled by some good preachers to 
avoid the use of the terms, perfect love, sanctification, holi- 
ness, etc., because the people's prejudices were so strong 
against it that they became angry at me and I could not do 
them the good I desired. But I try to preach the Bible truth 
as' high as ever.' 

" 'Dat is it. Dare is just where de trubbel lie. Now 
what God call sanctification, you no bizness to call anysin 
else. It isn't you de people hates; 't is de Lor'.' 

"God so let the light shine through this old black diamond 
that I saw there was the very place where I lost my mission 
and power; and I said: 'I'll go right back and preach these 
doctrines right in the notch where I used to, and in the mean- 
time seek my power over again.' But scarcely had I touched 
the old key before the power came. God had not condemned, 
but dropped me, that I might learn this lesson, that we must 
follow him in all things, great and small." 



A Minster Threatens Violence. 161 

He now went to a place where the parish minister not 
only cautioned his people against him, but brought to light 
an old law which gave him authority over the people, even 
to the use of the rod on minors, and he threatened to use it if 
they did not stay away from the meetings. This moved the 
hearts of the people in the right direction, and a Methodist 
church was built and supplied with preaching as the result. 

He then went to the place where the preacher had won 
the people over to love holiness by preaching it in such a 
guise that they did not know what he was at. But Mr. Red- 
field found the state of affairs bad enough. There again, he 
had one of his awful burdens. He thought he must be faint- 
ing away, and went to a window and raised it, and when he 
found the fresh air did not help him, he knew it was a bur- 
den. But so intense was his agony that he thought he could 
not endure it, when the suggestion came: "Cast thy burden 
on the Lord." He knelt down, and gave vent to his feel- 
ings in sobs and groans and tears. The burden passed away, and 
as it did so left him with the feeling that God had withdrawn 
from the place, and his labors there were at an end. This 
proved to be true, and he left. 



CHAPTER XXIV. 

Mr. Redfield was next called to visit Middletown, 
Conn., the seat of a Methodist university. 

Referring to his call to this field of labor, he says: "My 
heart dreaded the conflict which I knew must follow if I did 
not lower the standard of gospel truth, unless there were 
those who would take a stand for God. But I had promised 
to go, and I made up my mind to meet the worst." 

Rev. B. T, Roberts, now General Superintendent of the 
Free Methodist Church, but who, at the time of Mr. Red- 
field's labors in Middletown, was a student in the university, 
describes the state of the work there at that time as follows: 

" The state of religion in the church was extremely low. 
Professing Christians were chiefly distinguished for their 
conformity to the world. The Methodists had ceased to be 
persecuted, and were fast becoming a proud and fashionable 
people. In the university, intellectual rivalry had well nigh 
supplanted zeal for the cause of God. But a small propor- 
tion of the students professed religion, and these exhibited 
but too little of the power of godliness. Dr. Redfield's 
preaching created a profound sensation. His deep-toned 
piety, his fervent, moving appeals to the throne of grace, 
and his unearthly, overpowering eloquence disarmed criti- 
cism, even in that congregation of critics, and prepared the 
way for the reception of the truths he uttered. Had he low- 
ered the standard to suit the pride and prejudices of his hear- 
ers, his popularity would have been unbounded. He insisted 
upon the Bible standard of entire conformity to the will of 
God in all things. The church was crowded, and the people 
seemed amazed. Such exhibitions of truth they had never list- 
ened to before. It was for some time doubtful how the scale 

(162) 



Work at Middletown, Conn, 163 

would turn. Dr. Olin heard of the commotion. He was 
unwilling to take the representations of any one, but arose 
from a sick-bed and went and heard for himself. His majes- 
tic intellect and deep experience in the things of God could 
not easily be imposed upon; and a candid hearing satisfied 
him both of the sincerity and soundness of the preacher. 
'This, brethren,' said he, 'is Methodism, and you must stand 
by it.' His word was law. The faculty, the official mem- 
bers,- and the church received and endorsed the truth. Such 
a work of God as followed we never witnessed. Professors 
in the college, men of outwardly blameless lives, saw they 
were not right with God, frankly confessed it, and, laying 
aside their official dignity, went forward for prayers. The 
city and adjoining country were moved as by the breath of 
the Lord. For some eight or ten weeks the altar was 
crowded with penitents, from fifty to a hundred coming for- 
ward at a time. The conversions were generally clear and 
powerful. Dr. Olin seconded the effort in the university, 
and went beyond his strength in exhorting the students and 
praying with them. This great man never seemed so great 
as in prayer. Then he seemed clothed with the 
'"Awful majesty of man 
Who talketh often with his God.' 

"Nearly all the young men in the college were converted, 
and of the converts a large number became ministers of the 
gospel. The fruits of the revival remain, and have been mul- 
tiplying ever since." 

More than three hundred were converted at the church. 
At the same time the work was going gloriously forward in 
the college. The tutors who had experienced entire sancti- 
fication entered into it heart and soul. At first a band of 
them met together and united in praying for such students as 
they thought were leaders of influence and mischief. At 
these times they would hold on until they thought they had 
received an answer. The first time they met thus, the young 



164 Life of John W. Redfield. 

man for whom they were praying went running and rollicking 
through the halls as though he was possessed by evil spirits. 
They took this as an indication that the Holy Spirit was 
striving with him and held on. The next night the young 
man was converted at the church. They then informed him 
of their especial season of prayer for him ; and asked him to 
unite with them in the same work for others. They selected 
another, and he soon was converted. They then divided into 
two bands and held meetings in separate rooms. A remarkable 
feature of the work was that the conversions took place in 
the order in which they selected these subjects of prayer. Their 
method and success became known, and had such an influ- 
ence that a student went to one of these praying bands one 
day and asked, "Have you got my name on your list?" 
On being told that they had, he said, "Well, I thought you 
must have, from my feelings; and I may as well give up now." 
In a few minutes he was converted, and that night in the 
church told what great things the Lord had done for him. 

President Olin took a lively interest in the work, and 
though in ill-health, he undertook to give a ten-minutes talk 
to the students in a large recitation room one day, but the 
minutes swelled into hours; and the speech was afterward 
published as one of his great intellectual efforts. The result 
of the revival in the city and at the college, all together, was 
nearly four hundred conversions. Twenty-six of the college 
students became ministers of the gospel. Here the sainted 
William C. Kendall learned the art of soul saving, and went 
from here to preach the same gospel for a short season with 
great success. His was a short but a shining track. He^too 
found himself much opposed, for daring to stand for the 
right. 

Such was the success of this meeting, and the glorious 
stand taken by President Olin and his faculty, that Mr. 
Redfield began to hope again for the cause of holiness in the 
Methodist Church. He felt sure that such an endorsement 



Work in New Jersey. 165 

would silence opposers and give that doctrine the right of 
way through the land. 

Mr. Redfield was now invited to a church in New Jersey 
to spend a Sabbath. He arrived on Saturday night, but did 
not enter the church until Sunday morning. The pastor was 
to be in New York over Sunday, and requested Mr. Redfield 
to fill the pulpit for him both morning and evening. He 
was careful, also, to request that he would not present the 
subject of holiness that day. When Mr. Redfield entered 
the church he thought he understood the reason why the 
pastor had made such a request. The church was new, and 
had been ornamented in the highest and most costly manner. 

"I felt," says Mr. Redfield, "I must do my duty, no mat- 
ter what the results. But I felt sure the people would not 
endure it; and in all probability I would have to find shelter 
in a tavern over night. I took the money I had from my 
pocket to assure myself that I had enough to pay my fare. 
When I saw that I had enough, I was at rest, and resolved 
the people should hear holiness for once. I went through 
regardless of consequences, and when the service closed I 
met some in the aisles who grasped my hand and said: 
'Brother, I believe in holiness, and mean to have it.' " 

He went to a prominent city in the same state to hold 
meetings. He preached on his usual theme, and God responded 
in power. The people often fell from their seats to the floor 
while he was preaching. But he soon found the preacher 
very much afraid of holiness. 

Here, he again was asked in regard to his family. He 
told the inquirer that it was a matter he disliked to talk about, 
but that only made the matter worse. At last he was obliged 
to ask that he might meet two of the presiding elders, to 
whom he could tell the whole story. His request was granted, 
and they coincided with his view of the matter, that silence 
in regard to it was his best course. But from this on the 
matter grew worse and worse, until after counsel and advice 



166 Life of John W. Redfield. 

he put the matter in the hands of a lawyer and obtained a 
divorce. Mr. Redfield had not seen nor heard directly from 
her for over five years, but had heard rumors of her death 
several times. 



CHAPTER XXV. 

Mr. Redfield, about this time, met with opposition from 
the preacher in charge of the society where he held his mem- 
bership. The issue was made on his license, the preacher 
taking the position that he should belong to the society where 
he labored. This was done on the floor of the quarterly 
conference. Mr. Redfield replied to this that it would be 
very inconvenient for him to do so, as he staid but from 
four to five weeks in a place. The preacher was insisting 
upon it and crowding the quarterly conference to refuse 
the renewal of his license, when the presiding elder, Dr. 
Heman Bangs, came to Mr. Redfield's relief by saying: 
"Brother Redfield is a very useful man, and he must have his 
standing somewhere, and if he wishes it he must have it 
here. Let his license be renewed." It was done, and Mr. Red- 
field went on his way, but with a sore heart. In speaking of 
it, he says: "If these men only knew what it costs me in my 
feelings to go without home, and face the constant apprehen- 
sion that the misfortune of my family affairs may be taken 
advantage of by my enemies to destroy my influence, while 
my friends are more or less perplexed about it until they 
understand all, it seems to me they would not try to make 
my way harder than it is." 

He could but observe that the men who were engaged in 
this opposition were not the spiritual men, nor the revival- 
ists, but those who were laboring to make the church take 
rank in culture, splendor and influence with other churches. 
They could but see that the preaching and experience of holi- 
ness were attended with a renunciation of earthly pomp and 
glory that was fatal to what they were struggling for. They 
also saw that where the doctrine and experience of holiness 
obtained a footing there were marked indications of utter 
abandonment- to what was supposed to be the divine will, 

(167) 



i68 Life of John W. Redfield. 

and demonstrations of great joy at the consciousness of the 
divine approval. This was attended by more or less of 
reproach, and all was fatal to their worldly ambition. It was 
doubtless true that these men were blinded by their own 
desires and prejudices; but this was not strange. It has been 
the case in all ages of the church. Caiaphas was misled in 
like manner as to what should be done with Jesus.' 

One marked feature of the holiness revival was that the 
churches were filled with the poor, who gladly listened to 
truths from which the proud turned away. Again, the thor- 
ough renunciation of worldliness and sin that holiness requires 
brought such a cloud of reproach upon those who preached 
and professed it as none but the truly consecrated could 
endure. This has in all ages saved the church of God from 
sinking into utter worldliness and degeneracy. Once make 
Christianity acceptable to depraved human nature, and men 
will embrace and profess it without regeneration. 

Mr. Redfield at this time busied himself during the sum- 
mer in earning the means by which he could pay his expenses 
during the revival season. His laboring without fee made 
it possible for him to get into places where otherwise he could 
not have gained admission. 

About this time he was invited to go to the assistance of 
Caleb Lippincott, a preacher of the primitive stamp, and one 
of the most successful in the church. Mr. Redfield now 
thought, as he had found a preacher who was not afraid of 
the power of God, they would see a glorious work. But he 
found that the enemy was still upon his track, and had more 
than one way to wage war upon him. The Universalists 
here became the agency to humiliate him. God soon began 
to pour out his Spirit in a remarkable manner, and many had 
been added to the church. Among these were some prom- 
ising young people from among the Hicksite Friends. One 
night an old lady, whose daughter had just been converted, 
became so enraged that she broke out in the meeting in 



Slandered by a Paper. 169 

denunciations of all about her. In a loud voice and with 
violent gestures she said, "I don't like this at all. I am mad 
at you." In the night, at her home, she became so distressed 
in mind that she sent for some of the religious women to 
come and pray with her. She surrendered to the Lord and 
was gloriously saved. Her first utterance after the assurance 
of salvation came was, "Oh, how I love everybody!" The 
work went on in great power for some time. The house 
was crowded with people and the altar with seekers. All at 
once, Mr. Redfield noticed a falling off of the congregation, 
which continued until the attendance was so small and the 
interest so low that he concluded that his work in that place 
was done. His next appointment was but fourteen miles 
away, and he procured a conveyance and drove to the place. 
This was on Tuesday. When he arrived, the minister with 
whom he expected to labor told him that the meeting was 
advertised to commence the next Sunday. Mr. Redfield 
could not bear the thought of four days' idleness, so he 
returned to the place he had left. During his absence that 
day the secret of the decline of the meetings came out. A 
Universalist paper had been circulated in the community in 
which Mr. Redfield had been published as a notorious villain, 
connected withjohn Newell Maffit, the noted evangelist, who 
was at that time under a cloud of dishonor. Of the matter 
charged in this paper Mr. Redfield had never heard. It was 
also charged against him that he was making the revival 
meetings he held a matter of gain in money and fame. As 
soon as he had read the article he determined to meet it with 
a public statement. That evening in the pulpit, before 
preaching, he made a statement of what had been published, 
and said to those present, "When the congregation is large 
enough, I'll tell you something worth two of this." The 
next night the congregation was greatly increased, to which 
he made a similar statement; and again, in like manner, the 
third evening. 



170 Life of John W. Redfield. 

On the fourth evening the house was crowded, and a 
great many stood outside around the open windows. When 
he arose, he said, "I will now tell you my story." He pref- 
aced it by reading the newspaper item ; and then proceeded 
to say, "Of this matter in regard to Mr. Maffit, I can say, 
first, I am able to prove that I could by no possibility have 
known anything of the matter at all; second, I was never 
alone with Mr. Maffit five minutes in my life; and as to 
being in league with him to break up the Methodist Episcopal 
Church, I never knew until now that he was charged with 
any such thing. As to going about in this manner for money 
and fame, I can say, I have never in any way negotiated with 
any church or persons for one penny for all or any of my 
traveling expenses. I will allow, however, that when I left 
here last Tuesday morning a brother of this church put in 
my hand two dollars and compelled me to take them. Now, 
it cost me twenty-one shillings to come here, and this 
brother gave me sixteen. So you see I have not made any- 
thing here, nor did I ask or expect it. As to my laboring 
for fame; these charges are the fame I get. I will sell any 
man all of it for three cents. I am aware that the curious 
desire to know why I am thus going about, and what is the 
impelling motive for it. I will tell you. You yourselves 
must know, that I am either a fool, or crazy, or honest. If a 
fool, do not be too hard upon me. If crazy, I need your pity. 
Now no man in his senses will follow the track I am on 
without a motive; and I'll frankly own, though I do not 
make a practice of dwelling on these matters, that I am 
where I am and doing as I am, because I dare not do other- 
wise. For this I have been brought to the verge of 
the grave, and then let off on the promise that I would go 
and preach the gospel. And the last time, the word came to 
me, 'You may live as long as you preach but no longer.' I 
dare not disobey. Now, if the president of your Temper- 
ance society (he was the one who had circulated the paper 



Answer to the Slander. 171 

with the charges in against me) was to be thus treated, 
because he tried to win your drunken husbands and sons 
back to a virtuous life, do you think he would deserve it? 
While I have been here in your midst every day, when the 
weather was pleasant I have spent the most of my time out 
in yonder grove on my knees, and sometimes on my face, 
before God, pleading with him to spare you and save your 
husbands, and wives, and sons, and daughters. You your- 
selves will bear me witness that I have not tried to persuade 
any one here to he, steal, swear, fight or get drunk, or to do 
anything that is wrong. On the contrary I have tried to 
make everybody better, kind, loving, happy and comfortable, 
and to help them to get ready for the world to come — and 
this at my own expense, and in the face of slander and per- 
secution." 

Here Mr. Redfield's feelings overcame him and through 
his tears he concluded by saying, "I do not think I should 
receive this kind of treatment." The tide of influence turned, 
and the meetings went on with greater power than ever. 

Mr. Redfield says: "This was the only instance where 
I felt called upon to say a word in self-defense." 

Soon after he was invited to go back to the city of New 
York to hold meetings in one of the large churches. He 
says: "We began on Monday. The church immediately 
commenced to seek the experience of holiness. The first 
night fourteen were converted; the next night, eighteen; the 
next, twenty; and so the number increased through the 
week. Sunday the house was greatly crowded, and espe- 
cially so in the evening. During the preaching in the evening 
God was present in great power. When through with my 
sermon, and I was about to invite seekers to the altar, the 
preacher stopped me, saying: 'Wait a while; I am going to 
marry a couple before the prayer meeting.' I said: 'O 
brother, don't! I am afraid you will divert the attention, and 
destroy the interest of the meeting.' 



172 Life of John W. Redfield. 

" 'I can make it very solemn, and besides I have promised 
to do it,' he replied. 

" 'For the Lord's sake, and souls' sake,' I pleaded, 'don't 
do it. You will crush out this interest.' 

" 'Well,' said he, 'I shall do it.' 

" 'Can't you take the couple into the basement?' I asked. 
'Don't break us up here.' 

"But in spite of my entreaties he arose and commenced 
the ceremony by a brief lecture on the nature and solemnity 
of marriage. In a few minutes I saw our opportunity for 
getting people saved that night was lost. He finished the 
ridiculous affair, and we tried to have a prayer meeting, but 
the Spirit had been grieved, and the effort was a failure. The 
revival came to an end right there. 1 ' 

Mr. Redfield went from this to another church where 
some three hundred had professed conversion. He expected 
to preach but one night. When he was through with his 
sermon the pastor followed with remarks, and asked if the 
meetings should close. The congregation voted, No. He 
then asked: "How many will seek religion if the meetings 
continue?" About five hundred arose. The meetings went 
on for some time, and the conference minutes showed after- 
wards that about five hundred additional ones were taken into 
the church. 

These successes were very assuring to Mr. Redfield of 
the wisdom of preaching the doctrine of holiness. He was 
also much encouraged by the promptness and thoroughness 
with which a minister was dealt with in an eastern confer- 
ence for publishing a pamphlet opposed to the Wesleyan 
view of the doctrine. He was required to renounce his 
pamphlet, and to promise not to preach his peculiar opinion. 
This minister then took a transfer to another conference. 

About the same time Jesse T. Peck, afterwards bishop, 
published a work on the subject, entitled, " The Central Idea 
of Christianity." Quite a controversy on this subject had 



The Holiness Controversy. 173 

arisen in the church, and the new book was written in 
defense of the true doctrine. Much of it appeared in one of 
the church periodicals first. It was finally published in a 
permanent form, after being enlarged and adapted to popular 
use. This work discussed every feature of the doctrine that 
now attracted the public attention, but not in a controversial 
manner or spirit. To read it now, one would scarcely gather 
from its pages that the doctrine was ever disputed. The 
work soon became an authority on the subject, and has been 
used in the course of study for preachers in at least one of 
the Methodist bodies of America. 

Some strong men were enlisted on both sides of this con- 
troversy. In favor of the doctrine as held by the early 
Methodists were found Nathan Bangs, the first historian of 
American Methodism; the author of "The Central Idea"; 
Joseph Hartwell; and, not the least in the tribes of Israel, 
Phoebe Palmer. On the other side were Hiram Mattison, 
C. P. Bragdon, and others. 

Mr. Redfield now thought the doctrine was safe, and the 
return of the church to her ancient simplicity and power was 
assured ; but he subsequently wrote, " I had yet to learn that 
hostility to right never ceases." 

He went to spend the winter in Philadelphia. He labored 
for a while in St. George's Methodist Episcopal church, the 
oldest church of that denomination in the city. It had been 
the cradle of Methodism. The pastor had lately been brought 
into the experience of perfect love, and entered heartily into 
the methods and labors of Mr. Redfield. God greatly poured 
out his Spirit, and many were saved. In the midst of this 
success, the minister who had been required by his confer- 
ence to renounce his pamphlet and promise not to preach his 
peculiar views, appeared upon the scene and commenced to 
oppose the work then in progress. But God had given the 
doctrine of holiness such favor in the eyes of the people that 
the work went on in triumph. 



174 Life of John W. Redfield. 

Mr. Redfield now visited another church by especial 
request, but was permitted to preach but once. 

He then visited another church. Here he found a state 
of revival. Some three hundred had already been converted. 
The pastor said: "We have had a great work. I desire you 
to preach a few sermons on holiness to help us regain the 
spirituality we have lost in our efforts for others. I think it 
will do us good for you to do so." 

Mr. Redfield had a favorable opinion of the moral state 
of the church, and thought it in a good condition to take hold 
of the doctrine of holiness. But he asked the pastor: "Do 
you know what you ask? Are you prepared to allow the 
doctrine of holiness to be pressed upon your people?" 

"I don't know what I have to fear," he answered. 

"Well, let me tell you," said Mr. Redfield, "my impres- 
sion is that the introduction of that doctrine will be accom- 
panied with results beyond your conception as to their 
magnitude. Why, sir, this work has but just begun." 

"Weil," said he, "I'll risk it." 

The doctrine of holiness was made the theme of the 
meetings. In a few days it became necessary to close and 
even lock the doors after the church was comfortably filled, 
in order to work with success. The scenes of power were 
most remarkable. The saved would shout, jump, fall, so as 
to block the aisles. Sinners in the midst of this would crowd 
their way through and sometimes climb over the seats to get 
to the altar, and when that was filled, they would sometimes 
fill a row of seats clear across the church. So great became 
the press of seekers, and the violence of the commotion, 
that the preacher became alarmed and abruptly closed the 
meetings. 

Mr. Redfield then went to two other churches, but was 
permitted to preach but once in each, and then took the meet- 
ings to private houses. The work of holiness went on in 
power. The last afternoon meeting, fourteen were sanctified. 



Visits Many Places. 175 

He then visited many places in quick succession, stopping 
but one or two weeks in each. During this time he saw 
many souls saved, but afterwards thought he had made a mis- 
take in leaving most places so soon. 



CHAPTER XXVI. 

Mr. Redfield went now to a place on Long Island 
where a Methodist church had been compelled to contend 
for a bare existence against the opposition of other churches. 
One minister was very violent in his opposition. He warned 
the people against attending the meetings, especially while 
Mr. Redfield was there. This only aroused their curiosity, 
and the house was full from the beginning. Among those 
who came the first night was an infidel school teacher. The 
next day he said to his scholars: "Tell your parents I have 
been to the meetings and have heard the new preacher. Tell 
them I say he is the only honest preacher in the place, and 
if what he preaches is religion, it is worthy of their fullest 
confidence. Tell them to come out and hear for themselves." 

They did come; God owned the truth, and revivals broke 
out in different places in the vicinity besides, and many souls 
were saved. The minister here was a good man and had 
been very successful; but he was now nearly worn out from 
excessive labors. 

From this place Mr. Redfield went to the former home 
of Freeborn Garrettson, one of the pioneers of Methodism. 
Here he found the widow of that soldier for Jesus still living, 
and in readiness waiting for her summons to the mansions of 
the blest. Among the tokens of friendship he received here 
was a set of Benson's Commentaries from Mrs. Garrettson. 
These had belonged to Mr. Garrettson, and had his auto- 
graph upon a blank leaf. Here some fifty or sixty were saved. 

Mr. Redfield next went to C , about fifty miles dis- 
tant. Here there was a powerful work among sinners, result- 
ing from the church entering into the experience of holiness. 

On leaving C , Mr. Redfield went to labor in the 

suburbs of New York city again. Here there was not much 
accomplished, as the church did not readily embrace the expe- 
rience, nor welcome the doctrine of holiness. It was early 

(176) 



Returns to New York. 177 

in the fall, and the people did not feel sufficiently released 
from business to enter upon a revival campaign; so he aban- 
doned the effort. 

While here he was constantly waiting upon God to know 
where he should spend the winter. One day there came 
before him the peculiar sign that had indicated the will of the. 
Lord many times before. He got a map of the United States 
and found the sign to point in the direction of Cincinnati. 
He had before this been invited by Bishop Hamline to visit 
that city, and he now resolved to enter every open door that 
led in that direction. Soon a brother from Philadelphia 
came and invited him to return to that city where he had 
spent the previous winter. He resolved to go because it 
seemed to lead toward Cincinnati. But that night his track 
was laid out for him in a dream. He must begin at Goshen. 
The next morning an invitation came from Goshen to help 
in a protracted meeting there. He told the minister from 
Philadelphia that he would go to Goshen and write to him 
from there. His reasons for this decision he kept to himself. 

Goshen was a county seat, and had a very bad name. A 
Methodist bishop on passing through the place some years 
before found that there was no Methodist preaching in the 
place, and at the next meeting of the Home Missionary 
Society presented the matter. A minister was sent, but 
found no place in which to preach. The principal church 
building in the place was an old affair, and the membership 
of the church led such inconsistent lives that it had very 
little influence for good. The place seemed almost given up 
to skepticism and drunkenness. A new church was finally 
built by the denomination that owned the old one, and the 
latter passed into the possession of a gentleman who allowed 
the Methodists to occupy it. But it was in such a bad condi- 
tion that many considered it unsafe. The Methodist preacher 
finally raised. money to build a church, but when he came to 
purchase a lot, the only one he could buy was a frog pond. 



178 Life of John W. Redfield. 

Undaunted by this, he had the pond drained, and built his 
church. The new church was to be the scene of Mr. Red- 
field's labors. The preacher was agentleman and a Christian, 
and stood by the evangelist as he endeavored to preach the 
straight, plain truth. Some of the poor members were badly 
frightened, at the thought of losing caste with the established 
church of the place if they should obtain a higher type of 
piety than they now enjoyed. The editor of the local paper 
was a deacon in that church, and he used his paper to bring 
the meetings into disrepute. The rumsellers became violent 
in spirit, and accused the evangelist of proving himself a bad 
man by destroying their business. They complained that 
they had lost about sixty dollars during the first three weeks 
of the revival; and if the meetings went on, their families 
would soon suffer for the necessaries of life. 

When the other churches found they could not drive the 
Methodists out of the town, they tried to build themselves 
up by proselyting. Some of their members began to come 
into the meetings and to sing with the young converts, and 
to make much of them, and at last to lead them before their 
church officers to be received into church fellowship. When 
about sixty had been received into the church to which the 
village editor belonged, his paper changed its tone, and in- 
stead of saying anything more about the unhealthy excitement 
of the Methodist meetings, it spoke of the gracious revival 
in the church. 

The infidels, to cast odium on the meetings, got up a 
mock prayer meeting. The wife of the ring-leader, at whose 
house this meeting was held, became frightened and left. 
Her husband went insane before their meeting closed. He 
declared he was lost forever, and in a few hours he was dead. 
The next Sunday this man's funeral sermon was preached in 
the Methodist church by the pastor. This interposition of 
Providence put a stop to all opposition to the revival, and the 
work of God went gloriously forward. 



More Proselyting Efforts. 179 

An attempt was made, soon after, to proselyte the 
more influential of the converts. Mr. Redfield finally 
announced from the pulpit that he was aware of what was 
going on, and threatened if he found them trying to prose- 
lyte the colored people or the ragged poor he would expose 
them. One of the converts was a rich old man, who some 
twenty years before was awakened, and went to a deacon, 
and asked how to find peace. The deacon asked him what 
was the prevailing sin of his life, and, on being informed, 
told the man that he was a reprobate, and there was no mercy 
for him. The man then concluded that he might as well 
enjoy himself as best he could. But eight years before the 
meeting now being described, this man had a dream, in which 
he was told that he would yet see a man who would tell him 
how to be saved. This made such an impression upon his 
mind that the next morning he told his wife and the deacon 
that he was sure he was not a reprobate. The night of his 
conversion was the first of his attending the meetings, and 
when he returned home he said to his wife: "I have seen 
the man of whom I dreamed eight years ago. He has told 
me how to be saved, and I have found it. Now I shall join 
the Methodists." 

Another was a wealthy merchant, who had been presi- 
dent of the village corporation and was quite influential. The 
same old deacon who had told the other man that he was a 
reprobate could not bear the thought of losing this man; so 
he came early one morning to talk with him, but found Mr. 
Redfield present. At this he seemed disturbed, and said, 
" I hope I do not intrude." When assured by the man of 
the house that he might feel perfectly free, he inquired: 

"Well, Mr. B , how do you feel? " 

"I don't have any evidence of my acceptance yet," 
the reply. 

"Evidence!" said the deacon. "You know Deacon R ? 

He never had any evidence; and everybody thought he was 



i8o Life of John W. Redfield. 

a good man. But all the evidence he ever had of his conver- 
sion was, his heart felt as hard as a stone." 

"But," said Mr. B , "if I only knew that God heard 

my prayers, I should take hope." 

"Hear your prayers?" said the deacon. "Why, we have 
been praying for more than twenty years for a revival, and 
you see it has just come." 

Said Mr. B , "I am now anxious that Mr. S 

should go with me." 

"Oh," said the deacon, "you need not trouble yourself 

about Mr. S , for if the Spirit begins with him he will 

have to come." 

Mr. Redfield had felt that the man to whom the deacon 
was talking needed, especially, to have a thorough experi- 
ence. He had been seeking earnestly for a number of days, 
and that night he was at the altar again for prayers, when 
the following conversation took place: 

"Brother," said Mr. Redfield, "what is the reason for 
your not being converted?" 

"I don't know," he answered. 

" Do you make a full surrender to God of all you are and 
have?" 

"I do." 

"Will you give to God every dollar you own, and let 
him make a draft upon you to any amount, at any time?" 

"I will," was his prompt reply. 

"Will you at once begin to pray in your family?" 

"Why, would it be right before I am converted?" he 
asked. 

" Certainly. God commands all men to pray." 

"I will," said he. 

"Further, my brother, will you go out and exhort sinners 
to come to Jesus?" 

"Would that be right before I ^et religion?" 



Incidents. 1S1 

"Surely; for God says to every one that heareth not only 
to come, but 'let him say, come.' " 

"I will," said he. 

The meeting closed without his finding relief. He went 
alone to his store; the clerks were all gone, and going down 
upon his knees, he gave himself up to God — person, property, 
and all. He then went home, and set up his family altar. 
In the morning, early, he went to the home of the gentle- 
man he had felt such an interest in, and said : " Mr. S , I 

have come oh a strange errand to you this morning. It is to 
ask you to go with me and seek religion." 

In deep emotion, Mr. S replied, " I will. Mr. B , 

pray for me." 

"I have never tried that yet; but if you will kneel down, 
I will try." 

They knelt, and while Mr. B was praying for his 

friend, God converted his own soul. 

The deacon heard that Mr. B was converted, and 

went to see him again. He now insisted upon Mr. B 's 

going before the session of his church. When he had him 
there, he pressed him hard to unite with that church. Said 
he: 

"You will not think of joining the Methodist Church; it 
will surely injure your standing if you do." 

"Oh," said Mr. B , "I may be too zealous for your 

church. I must go where I can save my soul alive." 

He finally united with the Methodist Church and became 
a useful class-leader. 

The doctrine of holiness was made the prominent theme 
of this revival meeting, and the young converts were, many 
of them, a few days after their conversion, in the clear enjoy- 
ment of the experience. 

One young lady who had been thus saved, was badly 
burned by the explosion of a fluid lamp she was filling. While 
her friends were endeavoring to extinguish the flames at the 
pump, she sang the hymn: 



!8s Life of John W. Redfield. 

"Am I a soldier of the cross? 
A follower of the Lamb? 
And shall I fear to own his cause, 
Or blush to speak his name?" 

A physician was called, who pronounced her not in danger 
of death. But she declared she was going to die; that her 
soul was full of glory, and that she wanted to be with Christ. 
On dressing her arms, the flesh fell from the bones. She 
lingered for a few days in great pain, but glorious triumph, 
and then passed away. Thus was demonstrated the genu- 
ineness of this work of grace, and the soundness of the teach- 
ing that was used by the Holy Spirit in bringing it about. 
It was estimated that more than four hundred persons 
were converted in this revival. This mission appointment 
became self-supporting, and an aid in the support of other 
missions. 

Mr. Redfield next went to a place seven miles from 
Goshen, where the Congregationalists had been holding a 
meeting until it was broken up by the roughs. He found 
the community greatly demoralized, and mostly through the 
scheming of a professor of religion, a member of a church 
which was jealous both of the Congregationalists and the 
Methodists. He and an infidel commenced operations the 
first night of Mr. Redfield's meeting. After the service had 
closed, Mr. Redfield asked the membership: 

"Why do you allow such conduct in your meetings when 
the law protects you ?" 

"They always do so when we commence a protracted 
meeting," was the answer. "They have just broken up the 
Congregationalist meeting." 
"But you must stop it." 
"We dare not meddle with it." 
"Well, I hope you will not put that burden upon me; but 



Dealing With Rowdies. 1S3 

one thing is certain, if you don't take the matter in hand I 
shall," said Mr. Redfield. 

The next evening the house was greatly crowded, and 
in the gallery was that professor of religion, and his infidel 
accomplice. They began their disturbance by throwing 
missiles at the ladies who were coining in. The congrega- 
tion was engaged in singing. Mr. Redfield called upon them 
to stop, and pointing to the infidel, said in a loud voice, "I hope 
that young man with the white cravat, will be civil enough 
to cease throwing things at the ladies." The infidel made 
an insulting reply, and Mr. Redfield said, "Sir, we know 
our rights. A Methodist church is not a tavern nor a grog- 
shop, and our rights are respected by the law, as well as 
those of any other church. Upon my honor as a man, I 
promise to see that the ladies who attend these meetings 
shall be protected by law. The legal penalty for disturbing a 
religious meeting, is a fine of twenty-five dollars, or imprison- 
ment in jail until the fine is paid. I will meet every person 
who disturbs these meetings at the magistrate's office, and 
will see that the law is executed. And you may tell your 
friends that they can come to the Methodist church and be 
respected." 

It was very quiet that night, but the next morning one of 
the rowdies with some companions was seen standing in 
front of the church. He began to curse the members and Mr. 
Redfield, in a loud and very blasphemous manner. Suddenly 
he fell to the ground. His comrades thought he was dead. 
They took him to the tavern, removed his clothing, and put 
him in bed. After a while he came to, and exclaimed, "O 
God; what have I been doing." He confessed his wrong: 
his companions were frightened, and all opposition to the 
meetings ceased. Within ten days from the time the meet- 
ing commenced, more than one hundred persons were con- 
verted. The church that had inspired such opposition now 
tried to gather the young converts into their communion, 
but they were too clear and strong to be easily taken in that 



184 Life of John W. Redfield. 

manner. After Mr. Redfield was . gone, the pastor of that, 
church undertook to have a revival. The first night he 
announced that they wanted no shouting, nor singing of the 
songs used by the Methodists, nor any fainting away (as he 
called the losing of strength). But he invited all who desired 
to become Christians to rise to their feet. Only one arose, 
and that one had been seeking at the other meeting. In a 
few days the meeting came to a close with no further result. 

A request now came to Mr. Redfield to return, and make 
an effort to save the respectable part of the community, as the 
uncouth rabble had all been converted, and the probability was 
that the others would now be willing to accept of salvation. 
He considered that there was but one gospel and one salva- 
tion, for the rabble and the genteel, and as they had refused 
that, he had no other to offer. 

His next meeting was in P I- , on Long Island. 

Here he found a state of things similar to that at the last 
place. He told the preacher he must command order, as 
God had given them the benefit of the law. But he replied, 
" The great difficulty is, some of the disturbers are children 
of our own members." Mr. Redfield then determined to do 
his duty. The second evening came, and the rowdy element 
was very boisterous. He tried to quiet them by kind words 
for a season, but in vain. At last he got their attention, and 
told them to make one more demonstration if they dared, 
and he would see the law enforced the next morning. All 
were hushed immediately. The next night seventeen of the 
rowdies were at the altar, seeking for salvation. 

In this meeting, the afternoons were devoted entirely to 
the experience of holiness. The second afternoon the wife 
of a sea captain was forward, seeking for perfect love. In 
her consecration she came up against the question of giving 
up her husband. The enemy tempted her to think that if 
she gave him up the Lord would take him away, and she 
would never see him alive again. At last she was enabled to 



Complete Victory. ■ 185 

make the consecration, and the power of God fell upon her. 
As soon as she could she arose and testified to being saved. 
The work now opened with great power, and many were 
saved. 



CHAPTER XXVII. 

Mr. Redfield was next sent for to spend the winter in 
Boston. But before he started he received a letter from the 
preacher in Chelsea, near Boston, asking him to spend a few 
days there before commencing in Boston. He agreed to this, 
and went immediately to fill the engagement. He found the 
preacher a courageous, faithful man. His congregation was 
worshiping in a hall, as their church edifice was not yet 
completed. 

As usual, Mr. Redfield commenced his work by showing the 
standard of religion to be what Wesley and Fletcher and the 
fathers of Methodism had declared it to be. God owned the 
truth. The hall was crowded nightly with a congregation 
made up from various orthodox churches. He had labored 
but a few days before he was waited upon by a committee 
consisting of several laymen and one Methodist preacher. 
They told him they had come to labor with him, and, if pos- 
sible, to disabuse his mind of some misapprehensions that he 
evidently entertained. 

He replied, "Brethren, do your whole duty." 

Said the preacher, "By your strong and sweeping decla- 
rations against all who do not come up to your standard, you 
reflect upon the Unitarians and Universalists. You evidently 
don't know them. Besides you offend some of our mem- 
bers whose friends belong to these communions. I regard 
them as good people, especially the Unitarians; and if there 
is any choice between them and the Methodists, it is in their 
favor." 

Mr. Redfield could hardly repress his astonishment at 
such a declaration from a Methodist preacher; and replied, 
"Your good Unitarians and Universalists have the devil in 
them." 

He was interrupted by one saying, "You ought to know 

(186) 



Falling Under the Power. 187 

that such rough deportment will not be accepted in a place as 
refined as the city of Chelsea." 

"Well," said he, "if you know the doctrines of Method- 
ism as you ought to know them, if you are members of the 
Methodist Church, as you claim to be, I will this night prove 
to you that what I say is true. As Methodists, you know 
that our doctrine of holiness is love, and nothing but love. 
I think matters are ripe for it, and to-night, I design to pre- 
sent the doctrine of perfect love; and if it don't smoke out 
devils I will give up that I am wrong." 

Accordingly, the theme that night was holiness as a state 
to be attained now. While he was preaching, a young man, 
of a large and powerful frame, fell like a dead man to the 
floor. The people were alarmed, supposing he had fallen in 
a fit. Several went to him and carried him out of the hall. 
As soon as he could speak, he cried out, "Glory to God! You 
need not hold me. God has given me the great blessing." 
He came in again, and walking up the aisle, testified as fol- 
lows: "While- Mr. Redfield was preaching, I said, c O Lord, 
I never heard about getting the second blessing. Now if 
the doctrine is true, let me know it by laying me out on the 
floor.' Instantly I fell as if I had been shot. Now I know 
I have got the blessing; and I love God with all my heart." 

One of the class leaders immediately arose and said, "If 
that doctrine has got in here I am done with the Methodist 
Church. I am a Universalist." 

Then another leader arose and said, "I will have no more 
to do with Methodists for I am a Unitarian." 

But the work went on in great power, and when Mr. 
Redfield's time was out about one hundred had been con- 
verted. 

He now went to Boston, and presented himself at the 
parsonage of the church in which he had engaged to labor. 
The minister was an old man, and had never met Mr. Red- 
field. When he found he had come he seemed frightened, 



iS8 Life of John W. Redfield. 

for he had heard terrible stories of the measures used in Chel- 
sea, reported by the preacher of the committee already alluded 
to and the infidel Methodists who had left the church. 

The good old man, to make it as easy as he could, said, 
"We have had some meetings, and I don't think the breth- 
ren will be willing to open them again." Mr. Redfield saw 
his embarrassment and dilemma, and as quietly as possible 
withdrew and returned to Chelsea. But the good man went 
over and saw for himself, and, when he returned, persuaded 
his people to let Mr. Redfield come and preach once, that 
they might know him for themselves. 

A goodly number of his congregation were superannuated 
Methodist preachers, engaged about the book-room in the 
city. Of course they had heard all the reports that were in 
circulation, and were afraid of Mr. Redfield. When the time 
came for the appointment, the meeting was held in what was 
called the small lecture-room of the church. Mr. Redfield 
perceived what this meant, but went straight forward about 
his work. At the close of the meeting several of these old 
preachers said, "You must stay to-morrow night, and. we 
will open the large lecture-room." Mr. Redfield did so, and 
took the strongest stand he could for primitive Methodism. 
God blessed the truth, and in a few days the main audience- 
room was opened, and in a fortnight forty or fifty were con- 
verted. 

He had now accepted an invitation to a place about two 
hundred miles distant. But the preachers of Boston, who 
saw how they had been deceived by false reports, urged him 
to remain. The old preachers of the congregation had told 
them that the objectionable things were the peculiarities of 
old Methodism, and that those who had left the church of 
Chelsea were Unitarians in sentiment. About the same time 

p ro f. , of the Wesley an University, came to Boston and 

bore testimony to Mr. Redfield's soundness as a Methodist. 
This so broke up the opposition that the ministers of the city 



Watching for Proselytes. 1S9 

endeavored to engage him for a year. Greatly encouraged 
by this, Mr. Redfield promised, if it was possible, he would 
return. But the opportunity to do so never came. 

He now went to U , as he had promised. Again the 

doctrine and experience of holiness was the theme and the 
apparent means of arousing a great religious interest, and 
many were converted. 

One night he observed a youngerly man sitting in the 
front seat who appeared to be greatly interested in the work. 
Others sitting with him manifested the same kindness, though 
none of them took part in the altar work. After the meet- 
ing Mr. Redfield asked one of the brethren, " Who are these 
persons who seem so pleased when people come forward?" 

"Why, don't you know them? They are ists, 

and ists, and ists." 

"Well, what are they doing here?" 

"Oh, they are watching those who come forward, to see if 
there are any that they want. If any of influence come for- 
ward, they will soon be after them. They never allow the 
Methodists to get any one here of importance if they can 
help it. They say they can do better by the upper class than 
we can; and that we are well adapted to help the lower 
classes. They help us financially, for they say we are doing 
a good work, both in filling up their church and ours. One 
of our preachers once asked one of theirs, ' If the Methodists 
should hold all their converts what would be the result?' 
The answer was, ' Our growth would be comparatively 
small.'" 

Mr. Redfield saw one night that these watchers were 
greatly elated over something that had occurred. After the 
meeting closed he asked one of the brethren what it meant. 

"Oh," said he, "the man who knelt at the corner of the 
altar was one of such as they are after." 

The next evening Mr. Redfield heard the bell of one of 



190 Life of John W. Redfield. 

the churches ring, and he asked, "Are they going to com- 
mence revival services?" 

"No," was the answer, "they are to have an experience 
meeting to-night." 

"What is that for?" 

"Don't you remember a man who knelt at one corner of 
the altar last night who attracted much attention?" 

"Yes; I do." 

"Well, they are to open the doors of the church for him 
to-night." 

"But he was not converted last night!" 

"That makes no difference in this case." 

The man was received, settled down satisfied with what 
he had done, and having been addicted to strong drink, with- 
in a year was in the gutter. 

While here Mr. Redfield met a local preacher who was 
also a school teacher, whose wife had opposed his preach- 
ing. But if he did not preach to a congregation at least 
twice a week, he would preach in his sleep. He would re- 
peat the hymns, call on some one to pray, and then take a 
text and preach in a regular manner, but so loud that it drew 
the attention of the neighbors, who would gather about the 
house to listen. This so humiliated the wife that she gladly 
yielded to his preaching regularly. 



CHAPTER XXVIII. 

Mr. Redfield visited Newburgh just before the camp 
meeting held near there that year. He endeavored, as usual, 
to present the truths of real Methodism. Some Episcopa- 
lians who had united with the church, entered into the expe- 
rience of holiness, and shouted in their new-found liberty; 
while some Methodists who had never belonged to any other 
church, became angry and opposed the work. The pastor 
was displeased, but the old presiding elder stood by the doc- 
trine, the experience, and the work. 

In its early history Newburgh was completely under the 
control of infidels, who intimidated Christians and those who 
desired to be Christians. They were very violent and blas- 
phemous, but nearly all of them died violent deaths, and their 
passing away left impressions that went far to contract the 
influence of their lives. Mr. Redfield spent but a few days 
here, as the camp meeting soon commenced. 

At the camp meeting he did not feel much liberty for a 
day or two. There was evidently an effort on the 
part of the preachers to get along without him. On 
Thursday afternoon, one of the preachers, after exhaust- 
ing his skill in trying to make things go, turned and 
said: "Brother Redfield, can't you do something?". He 
answered in a loud voice, "No! but I know of one that can. 
The Lord Jesus Christ will take the whole matter into his 
own hands, and no man can stay it, if you begin at the right 
end by getting holiness." He was permitted to take the 
meeting, and in his peculiar way he set forth the con- 
ditions of full salvation, and called upon all who would meet 
these conditions to kneel at the mourner's bench. They 
were in a large prayer-meeting tent. Many immediately 
knelt, evidently understanding what they were about. But 
scarcely had they engaged in prayer before the slaying power 

(19i) 



192 Life of John W. Redfield. 

fell upon them, and sinners, without an invitation rushed for- 
ward to find a place to kneel as seekers. The tent was eighty 
feet long with a row of seats running the whole length 
through' the center. During the remainder of the camp 
meeting, without cessation, that bench was filled with seekers, 
and sometimes two and three rows on each side, the men on 
one side, and the women on the other. As soon as any were 
converted, they would be taken away to make room for 
others, and there seemed to be some one waiting to take the 
vacant place at all times. No one had to exhort, or to per- 
suade penitents to come. God was there in awful power. 
One remarkable thing was that many, in relating their expe- 
riences, testified that they were convicted at their homes two 
and three miles away, and on coming to the campground, 
were drawn to this tent. Nothing was said at any time on 
the subject of dress, yet fashionable ladies, with their bonnets 
filled with artificial flowers, would struggle and weep and 
cry, and when all else failed, would put up both hands and 
tear the flowers out, and in a few moments, smiling through 
their tears, they would make the woods ring with their 
shouts of joy. 

Such was the crowd of penitents that it was necessary to 
open another, though a smaller tent, for those seeking holi- 
ness; and these two tents became great centres of spiritual 
power. 

The first night after starting the meeting in the second 
tent, when ten o'clock came, the hour for closing all services 
according to the rules, the meeting in this tent was going on 
in greater power than at any time before. The Committee 
of Order sent one of their number to close the meeting. 
When he came several remonstrated with him against his 
action, but he persisted in it. While engaged in his effort, 
he was suddenly stricken to the ground; and the Spirit 
seemed to be poured out in greater power still. The increased 
noise showed the other members of the committee that their 



Efforts to Close a Meeting. 193 

man had not succeeded, and they despatched a more resolute 
one to his assistance. He had not more than reached the 
tent before he was also smitten to the ground. Again the 
shouts of praise and the cries for help from the Lord rose 
higher and stronger than before. A third man was then 
sent with orders to bring the meeting to a close, at all haz- 
ards. When he arrived and saw the other two committee- 
men prostrate, he beat a hasty retreat, and informed the re- 
maining members of the condition of the first two, and that 
if they desired the meeting closed they must do it, for he 
would have nothing to do with it. The meeting was no 
more interfered with, and ran on until after daylight the next 
morning. It was estimated that more than one hundred 
were converted in the other tent during the night. When 
we consider that this wonderful work commenced immedi- 
ately after Mr. Redfield took hold of the meeting in the cir- 
cumstances of the afternoon previous, we cannot but con- 
clude that it was a demonstration of the correctness of his 
method. 

This incident gives a clue to his wondrous power to break 
through to victory on occasions like that; and also illustrates 
the close alliance of the two phases of revival work, — sancti- 
fication and pardon. 

The afternoon following, Mr. Redfield was leading a 
meeting for holiness, and while pointing out the details of 
perfect submission to the will of God, an old minister pres- 
ent, exclaimed, "You lay too many burdens on the people;" 
but when Mr. Redfield came to speak of the final act of 
faith, he cried out, "You make it too easy." When Mr. 
Redfield finished speaking, the same old minister said to him, 
"If I could see this course accompanied with demonstrations 
of power, I would think more favorably of it." Just then a 
call came for Mr. Redfield to go to another tent where sev- 
eral persons were anxiously seeking, and he invited the old 
minister to go with him, saying, "Perhaps the Lord will give 



194 Life of John W. Redfield. 

you the demonstration you desire." When they arrived at 
the tent they found a large number of persons present, all 
seated, but some of them in deep struggles of soul. 

In his own account of this matter, he says, "Among them 
was a large, strong woman, whom none would call nervous, 
but who was wringing her hands, swaying back and forth, 
and audibly praying, 'O Lord, I must have it; I shall die 
without it. I can't live any longer in this manner.' I per- 
ceived that her consecration was complete, but she was mak- 
ing the mistake of trying to obtain the experience by will 
power. All present seemed to expect me to get down and 
by vociferous praying to heighten her emotions, and by this 
tempest to help them all. But instead of that I sat down by 
her side and endeavored to get her attention. This was quite 
difficult to do, but I finally succeeded, and then I inquired: 

" 'What do you want?' 

" 'Oh,' said she, 'I want to be entirely sanctified.' 

" 'How much do you want it?' 

" 'Oh, I would give all I have.' 

'"Are you sure of that? Are you willing I should turn 
your heart inside out, and let all your desires be seen just as 
they are?' 

"'Yes, I am,' she replied. 

" 'Well, I can't do that, but I asked it for your own bene- 
fit. You now know you are honest. This is the starting 
point, honesty. Don't let the devil drive you from that 
point. Now, with that honesty, can you, will you say, The 
will of the Lord be done?' 

" 'I do,' was her prompt reply. 

" 'Will 3'ou say this, and let God take you at your word 
in a moment?' 

" 'I will,' she answered, very emphatically. 

" I then described to her a possible example of suffering, 
and remarked: 'Remember, God may take you at your word. 



Leading a Convert Into the Experience. 195 

Now, in view of anything he may ask, do you yet say, c Thy 
will be done?' 

"Again she answered, 'Yes.' 

"I then described to her an example of duty, of going 
from house to house in the city of New York, where she 
lived, and asked: 'Will you do this if God wills it?' 

"She answered: 'I will do that when I have the grace to 
do it with.' 

" 'But, sister, is God at fault, that you have not the grace 
of perfect love up to this time ?' 

"'Oh, no! God is not at fault.' 

" 'Well, can you, will you, say, blessing or no blessing, if 
visiting and exhorting from house to house would be my 
duty if I had the blessing, I will not let my disobedience in 
the past be an excuse for disobedience in the future; I will 
go and do that duty?' 

" 'Yes, I will,' she replied. 

" 'Well, sister, who has required all this of you?' 

" Enquiringly she looked up and said, 'Jesus; has he not?' 

'"Oh, yes!' I replied; 'and now I ask, sister, if Jesus has 
required all this and you have surrendered, do you believe he 
will ever accept of it?' 

" 'Most certainly,' said she, 'for he is not trifling with me. 
He will, won't he?' 

" 'Oh, I don't doubt it,' said I. 'But the only question now 
is, sister, when do you think he will accept of what you have 
just surrendered?' 

"She stopped as if a new thought had struck her; her 
face changed, and the next moment she shrieked out, 'NOW !' 
and fell to the ground, where she lay and made the woods 
ring with her hallelujahs. 

"But I do not think the old minister was satisfied with 
this exhibition, for he shortly after was making complaints 
of some who fell while they were repeating the doxology, 
though several were converted and a number sanctified. 



io6 Life of John W. Redfield. 

"The sister who came out so brightly, went home from 
the camp meeting, lived a faithful life, and died triumphantly 
a few years after." 



CHAPTER XXIX. 

Immediately after the camp meeting described in the last 
chapter, Mr. Redfield went to a small village a few miles 
away to spend the Sabbath. A number of retired business 
men, residing in the village, had built a commodious church 
and had presented it to the Methodists. The preacher ap- 
pointed had staid away from the camp meeting to prepare a 
controversial sermon on baptism, which Mr. Redfield was 
destined to hear the following Sunday. Of course the ap- 
pointment was out for this special sermon, and the door for 
the evangelist was closed for the morning. The minister 
was careful to keep it closed in the evening, also. An invi- 
tation to conclude the service gave an opportunity for a brief 
exhortation, in which Mr. Redfield set forth the type of relig- 
ion that would save. The minister was very restless, but 
did not interfere. At the close of the service one of the men 
who had built the church came to the minister and asked 
who the stranger was who had spoken. The preacher 
thinking he was about to be reprimanded for allowing Mr. 
Redfield to speak, began to apologize, and said, "He is a 
local preacher from New York city." 

"Well," said the inquirer, "if that is Methodist doctrine, 
why do you trifle with us as you have, by giving us bosh? 
Why not like an honest man tell us the truth?" 

The poor preacher for the time was humbled. 

Mr. Redfield began to observe many such instances of 
unfaithfulness, while men of less talent and learning but 
more zeal and faith, and consequently more efficient, were 
either kept out of the conferences, or crowded out on to the 
frontiers. He also found that some of these, both in the min- 
istry and the laity, like the one just described, seemed to con- 
spire against genuine Methodism. He saw that Asbury, 
15 (197) 



198 Life of John W. Redfield. 

Bramwell, Abbott and Nelson would not be tolerated by 
such ministers. He saw the lives of these worthies on sale 
at the book rooms, and sometimes peddled among 1 the mem- 
bership of the church by these ministers who took pains to 
hold up to ridicule^those who strove to walk the same way. 
This caused him seasons of great depression of spirits. At 
these times he would be greatly tempted to give up the bat- 
tle. Sometimes he would conclude that he had looked on 
the dark side so much, that he might be deceived as to the 
real state of things. 

Just at this time Sister Phoebe Palmer informed him of 
a brother in Western New York who felt the same as he did, 
and was engaged in the same kind of work. He determined 
to find this brother and by his aid settle the question that 
troubled him. It was also made known to him that this 
strange brother desired his attendance at a camp meeting 
about to be held, and he needed no urging to accept the in- 
vitation, and in due time was on his way to the place. 

Speaking of his visit to the camp meeting and of his in- 
troduction to the man he wished to meet, Mr. Redfield says: 

"I was full of conjectures as to the appearance and spirit 
of the man I was about to meet. I knew some Congrega- 
tionalists and Presbyterians who were welcoming the doc- 
trine and experience of holiness as it had been taught by the 
early Methodists; but to see a living Methodist who saw, felt, 
and labored, as I saw, felt and labored, was to be to me a 
treat indeed. On reaching the campground, Sister Palmer 
introduced him to me. He was very cautious, but courteous 
and hearty in his deportment. The next moment he was 
gone, I knew not where. I soon heard a voice leading a 
holiness meeting, to which I drew near and listened for 
some time, and finally said to myself, i I am not alone in my 
peculiar views of holiness.' I drew nearer, where I could 
see as well as hear, and found the speaker to be the very man 
whom I had come so far to see. 



Newspaper War over Holiness 



99 



Referi^ng to this meeting, Mr. Redfield continues: "I 
went into the stand one day between services, and found my 
friend in conversation with a pale, sickly-appearing man, who 
was confessing to him, with deep emotion, that he had 
wronged him. The sick man said: 'I expect to die; I want 
to die in peace with all men. I have tried to injure your in- 
fluence, and now I ask your pardon.' This was readily 
granted; and soon after I took my friend aside and said to 
him: 'My brother, that confession is worth something, but 
I think you should never let it be known; let it die with you.' 
But how greatly was I shocked to see in the public prints a 
short time after, a more severe criticism on my friend from 
this same man than he had ever given before. 

"This man included Sister Palmer and myself in these 
criticisms. I made no attempt to reply to him, and he soon 
dropped me. But Sister Palmer, or some one for her, re- 
turned the fire, and a newspaper war upon the subject of 
holiness here began, which to my knowledge was a prime 
cause of awful backsliding. I found places in my labors 
where confessions were made of this stamp: 

"'So many years ago I enjoyed the blessing of holiness; 
but when I saw in one of our Methodist papers articles 
against the doctrine of holiness, I first was shocked, and then 
began to reason: if ministers, who ought to know more than 
I do, say the doctrine is untrue, it may be I am mistaken. 
And giving up the doctrine, I soon lost the experience.' One 
of these owned up that it brought him to the gutter. 

"Some of the preachers who encouraged the sickly man I 
have described, a few years after were glad to get rid of him." 

From this camp meeting Mr. Redfield went to another, 
and there found that the sickly minister, whose confession he 
had heard, had so cautioned the presiding elder, who was in 
charge, against him, that he was not allowed to labor much. 

From here he went to Peekskill, where forty or fifty 
were converted in a few days. 



CHAPTER XXX. 

From Peekskill Mr. Redfield went, on invitation of the 
chaplain, to visit the Marine Hospital of New York city. 
Not knowing his congregation, he committed himself to the 
guidance of the Holy Spirit. He was led to treat them 
with all the kindness he could command. The main drift of 
his preaching was to offer hope, and they would break down 
and cry like whipped children. Many were clearly converted, 
and some of them died soon after in the triumphs of the 
Christian faith. He staid but a short time, and after he was 
gone, some of them entreated the matron to send for him, 
"for," they said, "nobody understands us as he does. The 
ministers who come here think we are a hard set and preach 
to us of hell; and that don't do us any good, for we are used 
to that; but when one preaches to us kindly, that breaks us 
all down." 

When Mr. Redfield heard this he made inquiries in regard 
to these broken-hearted mariners who had come here to die 
and found that many of them had served terms in the state's 
prison; and, when discharged had changed their names and 
enlisted in the United States service. This made a deep 
impression upon him, and taught him that these men were 
not hypocrites; that the terrors of the law do such no good 
for they are already in a hopeless state of mind. Hope only 
can reach them. 

He went from here to the Sing Sing state's prison by 
invitation of the chaplain of that institution. Here he fol- 
lowed what he Relieved were the leadings of the Holy Spirit, 
and preached to the prisoners in the same manner that he did 
to the sailors in the hospital. He says: "I could not see that 
they were different from the mass of mankind. These had 
been caught, the others had not. I felt drawn to address 
their better nature ; if possible to arouse it to respond to the 

(200) 



At Sing Sing State's Prison. 201 

truth and the call of God. I told them God condemned men 
when the decision is made to commit sin; while man con- 
demned for the action only. I tried to show them that each 
had redeeming traits, and that they might, if they would, by 
the grace of God, rise to a life that would be acceptable in 
the world to come. That though men might look upon 
them as degraded and lost, yet they were capable of bearing 
the image of God. To men they might appear criminal, 
but with God all men are criminals. What if men do brand 
you with names of dishonor and disgrace, and chisel those 
names in the monuments of human remembrance; and what 
if you die unhonored and are buried in yonder prison grave- 
yard, and no stone to mark the spot? if you will avail your- 
selves of the means God has provided, your names shall be 
written in the Lamb's book of life, and angels shall keep 
watch over your sleeping dust, and in the morning of the 
resurrection you shall come forth to be honored by the King 
of kings. 

"I did not attempt to apologize for their sin, or to soften 
the color of their crimes, but tried to refer the question of 
the difference between them and the rest of mankind to the 
judgment day, the proper place for the settlement of the 
question. I told them that it was honoring themselves to say 
to the Almighty, 'Against thee and thee only have I sinned.' 

"The magical effect of kind words addressed to their 
hopes was wonderful to behold : the dropping tear, the 
anxious look, with now and then a flash of gratitude, as they 
gazed upon a poor mortal like themselves, who instead of 
upbraiding them wr.s endeavoring to induce them to try once 
more to rise to true manhood, and to aspire to the society of 
heaven. 

"The next day as I passed through the prison, I thought 
I experienced some of the emotions of the Angel of Mercy. 
I was allowed to converse with some of the prisoners, and 
found some of them penitent, and quite a number of them 



202 Life of John W. Redfield. 

genuinely converted to God. I was astonished to see the 
depravity and entire alienation from God of some. Some 
awakened ones desired me to step one side that they might 
talk freely to me. One among them, who had been sen- 
tenced for ten years, who had already served out five, and 
had given his heart to Christ, now with tears running down 
his cheeks, confessed that his sentence was just; and that God 
in mercy had allowed him to come to that place for his own 
good. He said he had not a relative or a friend to come to 
him in his disgrace, and yet he was so happy .and so contented 
that he could not bear the thought of leaving the place lest 
the snares of the world should entrap him again. He said, 
'When T go to my cell and sit down on my bunk, Jesus 
comes and sits with me, and we have such sweet communion 
that I would rather stay here than lose it.' 

"The warden told me that there were some prisoners so 
violent that they had to be kept with a ball and chain fast- 
ened to their ankles. They had once taken a stand in one of 
the cells, in defiance of the authority of the prison, refusing 
to obey orders. 

"I asked if I might see them. The warden answered, c I 
don't know whether it is safe.' I pleaded, 'Just give me per- 
mission to go to them.' This was finally granted, and I went 
in and sat down among them without any manifestation of 
fear, and trusted myself to them. In the spirit of kindness I 
conversed with them. They claimed they had been greatly 
abused. But I appealed to their sense of right and wrong; 
that it was their duty to do right whether others did or not. 
My kindness of manner and speech, and my treating them 
as though they were reasonable beings touched them, and 
soon they consented to change their course and submit to the 
discipline of the prison. 

"I found one man, a foreigner, who from not under- 
standing our laws, had committed an offense in an effort to 
show kindness to one apparently in distress, and had received 



Obtaining a Pardon. 203 

a sentence of five years at hard labor. The warden was 
greatly interested in his case, and was desirous that some one 
should make an effort to obtain a pardon for him. I under-' 
took it with the assistance of another gentleman. It was 
necessary to get at all the facts in his case so as to lay them 
before the governor of the state. In order to have access to 
the man for this purpose, I was obliged to hire him of the 
state; and to meet the expenses, it was necessary to furnish 
him with employment. The only employment at hand that 
the man was fitted for required a second man, and one more 
skilled than he. The second man was a genius in his way. 
He was serving out his fifth sentence. He was very ambi- 
tious to excel, and loved to be appreciated, and withal very 
affable and agreeable. But he seemed to have a passion for 
stealing. The first man told me I must be on my guard or 
he would pick my pockets. He also told me that the man 
kept an old bag in a by- place in which he hid bits of coal 
and bits of cloth clipped from prison garments brought to 
him to be mended. In regard to the first of the two men, 
the effort to obtain a pardon succeeded, and he went forth a 
free man. 

"While engaged in the effort to procure this pardon, I saw 
several instances of the fidelity of woman's love in the face 
of disgrace brought upon the family. Wives came to visit 
their husbands who were prisoners, but though there were 
several married women in the prison, there was not a single 
instance of a husband coining to visit his wife during all the 
time I was there." 

During his stay at Sing Sing he held a series of meetings 
in the town. As usual, the doctrine and experience of holi- 
ness was made a prominent feature. There was much oppo- 
sition, but victory was won for God and his truth, and many 
were saved. 



CHAPTER XXXI. 

About this time the preacher from Bridgeport, Connec- 
ticut, came to Mr. Redfield and invited him to assist him in 
revival services at that place. He said: 

."We must have a revival or lose our church. Our peo- 
ple have been robbed for years of the fruit of their labors by 
the proselyting system of other churches; and they at last 
came to the conclusion to build a church which would overtop 
all others, and thus gain a position in the community which 
would command respect. But now we must lose it, for we 
are owing twelve thousand dollars, and we cannot raise that 
amount. " You must come and help us." 

Mr. Redfield replied, "I am sorry your people have been 
trying to win a name by worldly joolicy. I dread to meet the 
spirit which such a state of things is sure to foster. My ex- 
perience has taught me that such a state of things is against 
the faithful preaching of the doctrine and experience of holi- 
ness." 

The preacher acknowledged the mistake of the people, 
but said, "We have it, and can't afford to throw it away. 
What can we do? Must we give it up and let Methodism 
be driven out of the place? Or shall we try to save it?" 

Mr. Redfield finally said, "I will go; ' but it was with a 
heavy heart. He knew God would hold him responsible for 
the faithful presentation of the truth and thorough dealing 
with men. He was almost certain that he would meet with 
great opposition. Referring to the state of things at this 
place, he says: 

"When I arrived I saw a stately edifice, eclipsing all oth- 
ers in exterior splendor. Two great towers, one bearing a 
bell and the other a clock, reared their massive proportions 
in front; the whole of antique architecture and 'loud' ap- 
pearance. My heart ached in view of the prospect. I 
thought, * This course will destroy the last vestige of real 

(204) 



At Bridgeport, Conn. 205 

Methodism, unless God come to the rescue.' I could see 
none among the ministry who dared to risk their chances of 
preferment by attempting- to stem the tide. But somebody 
must fearlessly take sides with God, and he will possibly be 
crushed for his pains. I thought I comprehended the situa- 
tion ; I realized my own weakness; but I resolved in the 
name of God and pure religion to do my duty. When I had 
done so, I felt a strengthening of my soul, and the sweet as- 
surance that God approved of the vow." 

In his preaching, from the commencement, he endeavored 
to arraign the conscience before God. At the close of the 
first service the pastor, on the way home, asked if a less 
objectionable class of truths could not be used. Mr. Red- 
field replied: "Do you think Jesus would mutilate the truth, 
and tacitly give men to think that he had preached the 
whole? and this when he had not touched the real evil of 
the case?" 

"Well," said he, "I am afraid your course will ruin us." 

"Brother," said Mr. Redfield, "what time does the next 
train leave here?" 

"Why, you must not leave?" 

"O my brother," said Mr. Redfield, "I certainly shall 
leave if I cannot go the Bible track. I will allow you to call me 
to account at any time when you find me outside the Bible 
and the Methodist discipline, but I must be free to preach the 
whole truth." 

"Well," said he, "you must stay, and we must have a 
revival or lose our church." 

"I feel no interest in your saving your church in the pres- 
ent condition of things. It would be no calamity to religion 
to lose it, unless it can better represent Methodism than it 
does at present." 

Said the preacher, "You must stay; and do be as easy 
with us as you can." 

Mr. Redfield replied, "I'll be as easy as God will let me, 



206 Life of John W. Redfield. 

but no more so; and I wonder that any one can ask me to 
lower the standard of the only religion that can save!" 

Mr. Redfield went on with his work in the name of God 
and truth. In one of the afternoon meetings Fay H. Purdy, 
who was assisting him, fell to the floor while Mr. Redfield 
was praying. This was something new to the congregation, 
and unexpected to the minister.* The husband of one of 
the members, a man who paid well, but was without salva- 
tion, arose, apparently in great anger, and left the house. At 
this the preacher became alarmed. After a little, one sister 
arose and began to confess to dancing, playing cards, novel 
reading, and conformity to the world. The preacher became 
very uneasy, and finally arose and cautioned the people 
against looking on the dark side, and referred them to the 
old prophet who complained that he only was left to serve 
Goo; and how God corrected him with the assurance that 
there were seven thousand in the land who had not bowed 
the knee to Baal. 

Mr. Redfield saw the tendency of this was bad, and 
arising, said: "That is all true in the case of the old prophet; 
but I insist that if these members have been dancing, card- 
playing, novel-reading, and behaving in general as the fol- 
lowers of the meek and lowly Jesus ought not, it is due to 
him and the truth and the world that they confess their sins 
as publicly as they have committed them. It is only thus 
they can restore themselves to the confidence of the world as 
the representatives of the religion of Jesus. The cause of 
Jesus has been slandered by their conduct; and is in disrepute 
because of it. Common honesty demands that the wrong 
should be charged where it belongs. If Jesus has not dis- 
graced his own cause, do not compel him to bear the odium 
that now rests upon it. If they have done this thing, it is 
the honorable way for them to say to the world that neither 
Jesus nor his gospel is at fault." 

The Lord soon began to manifest himself in great power 
*Rev. Clement Combes, who was present. 



Faithful Work. 207 

in the conviction, conversion, and sanctification of souls. 
When victory began to seem certain, the other churches be- 
gan to accuse Mr. Redfield of bigotry, because he had not 
invited them to participate in the meetings. His experience 
in other places enabled him to perceive the motive that un- 
derlay this, and that was their desire to gather the converts 
into their own churches. He also saw that it would not do 
arbitrarily to rule them out, and that it would be for the good 
of all concerned if they, like the Methodists, should become 
as thoroughly reformed. He then gave them an invitation 
to unite in the work, but at the same time insisted that they 
should humble themselves before the Lord, and that as many 
of them as had been addicted to dancing, and card playing, 
etc., should make the same confessions the Methodists had. 
He told them they would have to do this if they ever re- 
gained the confidence of the community, and were in a con- 
dition to assist in the work. This had a salutary effect. It 
removed the objection which had been made, and put the re- 
sponsibility of their non-affiliation where it belonged. 

One of the ministers still stood out upon the technical ob- 
jection that he had not been invited in writing. But his 
motive was so apparent that his attitude was no hinderance 
to the work. He was the one above all others who had de- 
spised the Methodists, and yet had labored the hardest to 
gather their converts into his church. 

The skeptical portion of the community now put forth an 
effort to check the work by disturbing the services, and the 
strong arm of the law had to be invoked to stop their pro- 
ceedings. The same persons then attempted to accomplish 
their purpose by petty annoyances beneath the notice of the 
law. To meet this, one Sunday evening at the opening of 
the service, Mr. Redfield told the Christians present not to 
fear the opposition, for victory was as certain as that God 
was the author of the gospel. God might allow these an- 
noyances and persecutions for a while, but if they were likely 



208 Life of John W. Redfield. 

seriously to hinder the work, he would take life if necessary 
to stop them. He then related a number of instances of this 
character which had come under his own observation. The 
next day, at dinner, in a house opposite the church, a daugh- 
ter of the family residing there, amused the company by re- 
lating what Mr. Redfield said, and characterized it as an at- 
tempt to frighten the people, and said, "I would like to know 
who will be the first to be knocked down in this place for 
ridiculing religion. Let us try it!" She then began clap- 
ping her hands, and shouting, "Glory, glory, glory," and in- 
stantly fell to the floor in great agony. Word went out that 
she was dead, and was smitten down while ridiculing relig- 
ion. An eye-witness of the scene related it in a large board- 
ing house, where were a number who had been engaged in a 
similar manner, and who were now greatly shocked at what 
they heard. All opposition of this kind now ceased and the 
revival went forward with increased power. In a few weeks 
over five hundred were converted. 

The young girl who was so suddenly stricken down lay 
four or five days in that condition, and then was restored, but 
with a permanently impaired mind. 

As Mr. Redfield was about to go to another place, the 

minister in B said, "Before you go you must take the 

converts into the church." It was arranged for this to be 
done the following Sunday. At the close of the sermon in 
the morning, Mr. Redfield requested all who desired to unite 
with the church, to come forward and be seated in the front 
pews. A. large number came, when he addressed them as 
follows: 

"It is your duty to unite with some church. You need 
to be under its watch-care. I do not ask you to join the 
Methodists, nor do we want you unless you are in every es- 
sential point a Methodist. I do not know as one here desires 
to join the Methodists, but if there should be, I will tell you 
what we shall expect of you. We desire no one to come 



Address to Candidates. 209 

among us who will engage in proselyting from other 
churches. We shall expect you to live up to our rules. 
(Here he read the General Rules of the Discipline, comment- 
ing on them as he passed along.) You perceive from these, 
there can be on your part no more dancing, nor card-playing, 
nor novel-reading, nor pleasure parties, nor wearing of jew- 
elry, nor worldly conformity. This may seem hard to you, 
but there are other churches that are not so strict as this, 
where you will be welcome. You will only be a curse to us 
by your example and influence if you do not conform to our 
rules. Some of you know how faithfully we have had to 
deal with some here during these meetings, who have lived 
contrary to these rules. And I would say, if there are any 
still among us who are not in sympathy with our rules, and 
have not determined to obey them, you had better do so im- 
mediately, or take your letters and go where things are more 
to your mind." (Here the preacher became very uneasy, 
and Mr. Redfield expected to be called to order, but he was 
allowed to proceed.) 

"I have now told you only what you cannot do and be a 
Methodist. I will now tell you what you must do to be a 
Methodist. We shall expect of you a faithful attendance 
upon all the means of grace; class and prayer meetings, the 
preaching services, and family religion. We shall expect 
you to be active in seeking the conversion of sinners, by per- 
sonal labor for them and with them. You will be expected 
to make religion the first business of your lives. All worldly 
matters are to be considered but the small chores of life. If 
you cannot make this pledge to us, that you will conform to 
these rules, you had better go where it will not be required 
of you. If you go elsewhere to have the privilege of a life 
of inactivity in the cause of Christ, and of doing as. you please 
in loving the world and conforming to it, you will come, by 
and by, to death, how soon none can tell; it may be a year; 
a month; a week; and you will open your eyes to see that 



210 Life of John W. Redfield. 

you have exerted an influence, which is still in operation, that 
turns immortal souls out of the way to heaven, and into the 
way to ruin. Now pass on to the judgment and see how it 
will appear there. Behold the souls over which your influ- 
ence preponderated, like the grain of sand which turns the 
scale, and fixed their destiny forever among the lost. On the 
other hand, if you choose to join where all these things are 
required of you, which you perceive are in harmony with 
the word of God, your influence will be felt, and will tell on 
the side of salvation. If your probation in this life should 
be long or short, in death you may pillow your head on the 
bosom of Jesus, and leave behind you an influence in the 
Christian activity of those whom you helped to decide aright, 
that shall work on through the ages while you are sleeping 
in the dust; and in the great day of God there shall stand 
among the redeemed the blessed fruit of your decision, to re- 
joice with you forever." 

Both the church and the preacher, if Mr. Redfield rightly 
interpreted the indications, were in great fear as to the re- 
sults of this address. But when he asked those who wished 
to do so, to give their names to the church, more than one 
hundred responded; and in a few days some four hundred 
more did the same. And what was peculiar, not a single one 
united with any other denomination. Soon after this, the 
debt that hung over their church property was paid, and a 
second church had to be built to accommodate the congrega- 
tion. This demonstrated that faithful work makes good 
Methodists. 

About this time Mr. Redfield met with the following an- 
ecdote which gave him much encouragement: 

"When Elijah Hedding, who afterwards became bishop, 
was stationed in or near Boston, a servant girl of the cele- 
brated Hancock family, was a member of his church. One 
Sunday she took home from the church library a volume of 
Wesley's sermons. Soon after the lady of the house picked 



Anecdote of Bishop Hedding. 211 

it up and after reading in it for some time, called the girl and 
asked where the book came from. The girl informed her, 
and added, 'Our minister preaches just like that every Sun- 
day.' The lady inquired his name, his street and number, 
and then ordered her carriage and drove to his house. Mr. 
Hedding himself answered the bell, and she asked, 'Is this 
the house of Rev. Mr. Hedding?' 

" 'That is my name,' he replied, and invited her in. When 
they were seated, she said, 

" 'I have come to talk with you about joining your church.' 

"Mr. Hedding looked at her in surprise, — at her attire, at 
her carriage before the door, and concluded there must be 
some mistake in the matter. He asked: 'To what circum- 
stance am I indebted for this call?' 

"She then related to him the incident of the volume of 
sermons, and the remark of the servant girl, and then added: 
'Those so fully accord with my views of what a Christian 
life should be that I hasten to identify myself with the people 
who hold to those views.' 

" 'But, madam,' said Mr. Hedding, 'do you know our 
discipline, and can you conform to our rules?' 

"He then opened the book and read them to her, and 
repeated the question. 

"She replied promptly : 'I can, and will.' 

"Still desirous of dealing faithfully with her, and to get 
rid of her if she was not willing to be a Methodist indeed, 
he said: 'Madam, you are a stranger to me, but as we are to 
have a love-feast next Sunday morning, you had better come 
to that; and in the meantime I will consult with my official 
brethren, and, if there is no objection, I will receive you on 
probation.' 

"She came to the love-feast, was received into the church, 
and became a worthy Methodist." 



CHAPTER XXXII. 

Towards the close of the meetings at Bridgeport, several 
Methodists from New Haven visited the services, and were 
desirous that Mr. Redfield should come to their place. But 
little did they know of the conflict which preceded the victory 
they had witnessed. Soon an invitation came for him to spend 
a season there. As usual with Mr. Redfield, he underwent 
a season of great spiritual suffering before he gave his 
answer. The. fii'st question for him to settle was, always: 
"Is it God's will?" Then came his natural shrinking from 
the conflict that awaited him. He had heard enough of the 
state of the church in that place to know that the struggle 
would be a hard one. Past experience had taught him that 
his spiritual conflicts would be great, and attended with great 
suffering. He knew, too, if the opposition prevailed, the 
attempt would work against him in the future. The tide of 
worldliness had now set in so. strongly, and had become so 
general, that wherever he went the battle must first be fought 
out in the church. And it was no light matter to attempt to 
bring a dead church into that spiritual state where it would 
be a successful working power for God and souls. He had 
learned that the tendency of worldly policy in the church 
was to benumb the conscience and blind the perceptions of 
the membership and ministry to the spiritual truths touching 
consecration and holy living, and that it would take a 
greater degree of divine power to awaken them than to 
awaken the ungodly. He had also learned that the carnal 
reasonings and fears of a worldly church and ministry were 
more serious obstacles to scriptural awakening than the com- 
bined opposition of all forces outside the church. It was 
because of this that he suffered so in spirit. Yet he reasoned: 
"Somebody must do the work. Whoever enters upon it, 
must lav every interest upon the altar of God — reputation, 
the gooct opinions of friends, all outlook for the future; and 

(212) 



Deciding to Go to New Haven. 213 

with a single eye to the truth and the glory of God, stand 
for the exact right, and take whatever comes as best he can. 
It may as well be me as any one. If I go down in the con- 
flict, my calamity may draw the attention of some honest and 
daring one who, following God fully, may finally triumph." 

Reader, would you call this cowardice? True bravery 
does not shut its eyes to the dangers that surround it, and 
then go forward blindly. He is the bravest man who is 
most conscious of the danger and still goes forward. Some 
natures less finely strung than Mr. Redfield's would have 
gone forward easily and readily, but their work would have 
been more crudely and less thoroughly done. 

After a full consideration of the matter, Mr. Redfield 
consented to go, and informed the messenger who had come 
for his final answer, that he would be in New Haven the 
next Thursday night. 

New Haven was the seat of Yale College. The influence 
of this institution was hostile to Methodism, and had been 
from the beginning. It was a t city of many churches, and 
these likewise all hostile to Methodism. At this particular 
time there was no manifestation of opposition, for Method- 
ism had ceased to be a power in the city. The membership 
had cowered before the lofty chums to superiority of .these 
churches, and had contentedly settled down in a subordinate 
position and almost ceased to have an independent life. 

The time came for Mr. Redfield to take the cars, but it 
was with the feeling of a soldier going into battle, and not 
that of one who has gained the victory. He went with the 
determination to do his full duty if he was not allowed to 
hold more than one service. When he arrived he found a 
number of brethren waiting at the depot for him with a car- 
riage to take him to his boarding place. He felt grateful for 
this, yet he saw that it would make the cross heavier to do 
his duty to them when the time came for it. He found that 
a great effort had been made to advertise the meetings, and 



214 Life of John W. Redfield. 

by the manner in which this had been done, much curiosity 
had been excited to see and hear him. 

When he entered the church he found a large congrega- 
tion present. At the proper time the pastor arose and said: 
"Brother Redfield has finally come, and will preach to-night, 
to-morrow and next-day night," and then sat down. Mr. 
Redfield arose, and addressed them somewhat as follows: 

"It may be so, and it may not. You may not desire me 
to stay after to-night. But, by the help of God, I mean so 
to preach that if I am called to the judgment within five 
minutes after I am through, I shall be ready. And it makes 
no difference to me whether I stay one day or six weeks, I 
shall certainly preach the straight judgment truth of God, — 
the same truth we must die by, and be judged by, — if it takes 
the last brick from the foundations of this church." 

With his usual unction and power, lie endeavored to define 
the type of religion which was necessary to enable a soul to 
enter the kingdom of God. 

The mass of the membership was frightened, and with 
it the pastor. But one good old man, who knew what 
primitive Methodism was, came and took him by the hand, 
and bade him Godspeed. 

Qne of the leaders came and said: "You have altogether 
mistaken this people. That kind of preaching will not take 
in this place. You have tacitly reflected upon the other de- 
nominations in this city, and we believe they are pious people." 

An ex-mayor of the city somewhat relieved the feelings 
of the pastor by saying to him : "That is the kind of preach- 
ing we need in this city. We have not a minister here who 
dares to risk his reputation to preach like that. That is the 
reason why the churches have been so inefficient for the last 
twenty-five years. Here, give him that, as a token of my 
approval," and handed him a twenty-dollar gold piece. 

Before the pastor got away from the church a lawyer 
met him, and said : "That is the kind of truth we want here." 



A Fearful Official Board. 215 

Soon after, several more of the influential men gave the'r 
sanction to the truths Mr. Redfield presented, which greatly 
allayed the minister's fears. 

In a few days the rabble began to serenade Mr. Redfield 
with doggeral songs, to send him ball tickets through the 
post-office, to hoot and shout after him in the street, to hold 
mock prayer-meetings and to mimic his voice and manner. 
The careful were greatly distressed at this, and came to him 
with the matter, but he rejoiced, as he saw in it the evidence 
that Satan was being disturbed. He told them, "The devil 
will soon exhaust his resources, and we'll see many of these 
made happy in God." 

For seven or eight weeks he preached wholly to the 
church. At last he was waited upon by several members of 
the official board, who told him that his course would ruin 
the church, if not soon changed. They also informed him 
that they knew of more than fifty persons who were waiting 
for an opportunity to present themselves as seekers, and they 
were afraid this perpetual labor for the church would soon 
become stale and offensive to them. One of them said, 
"There are many of us, and I am one of them, who will 
never get out clear until we get to laboring for sinners." 

Mr. Redfield replied: "I know of many who desire tc 
become Christians, but I tell them we are not ready for them 
yet. Now, brother, the trouble with you is, you desire to get 
on the wrong side of the altar. You can't warm up by the 
exercise and call that a revival." 

"But what will become of sinners if we spend all our 
time praying for ourselves?" he asked. 

Mr. Redfield replied by asking, "What will your prayers 
be worth for them if they do yourself no good? It would 
be better to ask the penitents to pray for the church." 

He saw, however, that nothing but a failure would con- 
vince them, and the next evening he gave an invitation for 
penitents to come to the altar. Before they were through 



216 Life of John W. Redfield. 

singing the first verse of an invitation hymn, the altar was 
filled. He then invited the brethren forward to pray for 
them. A large number of them came. The first brother 
who prayed asked for the blessing of God on the missionary 
and the Bible cause, and almost everything else but the seek- 
ers at the altar. Others followed in like manner. 

Mr. Redfield then arose, and said: "It is time to close, 
but if any of these penitents have been blessed, let them 
confess it to the people." He tried to encourage them to do 
so, but it was in vain. He then said to the congregation: 
"I will never again while I am here ask penitents to come'to 
the altar for the benefit of such dead, meaningless and formal 
prayers. We will keep to work at ourselves until we get so 
we can pray." 

The next night the very ones who had been so anxious to 
warm up by praying for others, began in good earnest to 
pray for themselves. One or two received such a view of 
their own hearts and lives that they appeared to be in de- 
spair. He now appointed two meetings to be held about an 
hour before preaching, in two of the class-rooms, for the 
benefit of those who desired to seek perfect love. 

In a few days God gave a few witnesses to the experi- 
ence. The number of witnesses then began to increase faster 
and faster, until soon their aggregate power moved the en- 
tire city. Frequently there were more than one hundred at 
the altar at one time seeking for pardon. Other churches 
now availed themselves of the opportunity, and reaped great 
benefit from the general awakening. In one of these 
churches it was reported there were received above four 
hundred persons. The revival got into Yale College, and 
many of the students were converted. All hostility in other 
denominations, for the time being ceased, except the prose- 
lyting to gain members. 

A good deacon came to Mr. Redfield, and told him that 
one minister was preaching to his congregation that it made 



Holding to the Truth. ^ 217 

no difference how people lived, or conformed to the world in 
dress and manners, if only the heart was kept right. Mr. 
Redfield felt it his duty to say publicly in regard to this, that 
God's requirements were unbending; that his word com- 
manded them to "love not the world," and to "be not con- 
formed to the world." He warned the congregation against 
ministers who taught the contrary. He urged that all men 
must settle these questions with God alone, and the Bible was 
to be their guide. As a result of his faithful dealing, one 
woman laid aside several hundred dollars worth of jewelry, 
and went from house to house confessing the wrong of her 
fashionable life. She then tried to undo the bad influence of 
her worldly life upon her own family, and in two weeks had 
the pleasure of seeing each member of it converted to God. 

Another woman saw her husband, who was considered a 
model Christian, in such agony over his own state, that his 
cries aroused the whole block in which he lived. She then 
cried out, "If my husband sees himself in such a light, O 
Lord, where am I?" She sought the Lord now in the most 
earnest manner, and when she found him, so great was the 
blessing of God that she could not rise from her bed, and re- 
mained thus for more than one week. When Christian peo- 
ple came to see her, with her face all radiant with the glory 
of God, and with great power she declared, that she saw the 
church did not believe the Bible. 

Such experiences had a powerful influence in the commun- 
ity, and in a few weeks from the time that the work broke 
out more than fifteen hundred had been gathered into the 
kingdom of God. The Methodist church in which this 
meeting was held, was so filled with members that more 
than thirty families were unable to find seats, and another 
church had to be built in 'another part of the city. Yet 
strange to say, the pastor afterward became an opposer of 
Mr. Redfield .and spoke disparagingly of this revival. 



CHAPTER XXXIII. 

While the work was moving in great power in New 
Haven, a deputation from Stamford waited upon Mr. Red- 
field and invited him to that city. He accepted the invitation, 
and, immediately after closing his work at New Haven, re- 
paired to that place. On being introduced to the pastor, the 
following conversation took place: 

"How many inhabitants have you here?" 

"About eighteen thousand." 

"How many churches?" 

"Eight or ten. Our own people have three, but one is 
closed." 

"What is the prevailing tone of religion?" 

"Unitarianism." 

"How long since the Methodists had anything like a re- 
vival?" 

"About thirty years. But we have become quite respect- 
able. The time was when we could not get a spot in the 
place on which to build a church, and we had to build some 
miles outside the town. A great change has come over 

Doctor O — , who so bitterly opposed us then, and now 

he says we ought to have the same privileges the other 
churches have. Now we have this fine edifice in an eligible 
part of the city." 

Mr. Redfield said nothing, but he feared that this respect- 
ability had been gained by abandoning real Methodism. 

In due time he proceeded to the church for the first serv- 
ice. The message was to the church; the theme — the New 
Testament standard of religion, and the unlawfulness of all 
others. The meeting closed, and he returned with the pastor 
to the parsonage. As soon as they were seated, Mr. Red- 
field was asked: 

"Is that the course you design to pursue?" 

(218) 



A Pastor's Criticism. 219 

"Yes, sir." 

"I do not think it will do here. I think I can give you 
some valuable advice if you are willing to receive it." 

"Very good; good advice is always acceptable. Tell me 
just what you think." 

"Well, I think our conference preachers have done admir- 

rably here for many years. Brother , who was here 

years ago was a perfect gentleman, and the people all loved 

him. Brother , who followed him, took the same 

course; and so all of them down to the present time. These 
men won their way into the affections of the people, and have 
gained for us the position we occupy now." 

"Then you think that is the course for me to pursue?" 

"I do." 

"Will you tell me what time the next train leaves?" 

"You do not think of leaving, do you? We have sent 
for you to hold these meetings, and we want a revival." 

"Brother," said Mr. Redfield, "God has made me a rough 
man, and given me a rough gospel for rough hearts. I 
shall leave; for if you think a little more of the same stuff 
which you have had is necessary, and which you acknowledge 
has been a failure for thirty years, you have all the tools 
necessary, and have no need of me. I will go where the 
people will allow me to use God's only tools for saving men." 

After some moments of silence, he replied: "Well, my 
time is nearly out, as this is near the close of my last year; 
and I will allow you to go on." 

Two days after, in an afternoon meeting, an old man, a 
member of the church, arose and said: "I went home from 
meeting last night, and went to bed, but I could not sleep. 
I thought I was Sick, and would die before morning, and I 
dared not sleep. I arose and knelt down and tried to pray. 
I struggled the remainder of the night, but about the break 
of day God. spoke peace to my soul." And then raising his 
voice very loud he cried: "My brethren, this is the same kind 



22o Life of John W. Redfield. 

we used to have thirty years ago." Then arose a sister, who 
said: "Brethren, when I heard what a great revival was in 
progress in New Haven, where Brother Redfield was labor- 
ing, I thought, 'If he will only come here, what a good 
time we would have.' But when he came, and began to 
preach, I said: c O Loud, I can't have it come this way.' I 
thought he would put it on to the sinners, but when he 
preached so sharp to us, I thought C I never can endure it.' 
But last night, when I went home I could not go to bed, so 
I sat up all night and prayed God to have mercy on my soul. 
And early this morning he came, in power to me. Oh, this 
is the same kind we used to have years ago!" and she fell, as 
though dead, to the floor. 

Another and another arose, and gave in substantially the 

same testimony. Dr. O , who had come to the meeting, 

evidently out of curiosity, by this time had become quite 
angry, and now arose and left the house. As he passed out 
he said to one: "Such things ought not to be tolerated; and 
Mr. Redfield ought to be shut up at once." 

The meetings went on in great power for several weeks, 
and many were saved. 



CHAPTER XXXIV. 

After his labors in Stamford, Mr. Redfield visited the 

camp meeting- at , and there saw such an illustration of 

the power of divine grace to save as he had never witnessed 
before. It was the case of a man who had become so abandoned 
that several times he had been a candidate for the peniten- 
tiary. To all appearance, his mind was but a wreck. He 
was a fish peddler, but when he could find any one who would 
gamble with him, he would leave his fish to decay in his cart. 
So wretched and vile had he become that some thought it 
was useless to pray for him. Some months after this, Mr. 
Redfield saw him again, and the change in him seemed like 
that in the demoniac of Gadara, when Jesus had cast out the 
evil spirit. His body was still a ruin ; his mind, stupid ; his per- 
son, filthy; and his whole external appearance, very repulsive; 
yet when he spoke of his experience there was such a charm 
in his artless testimony as gave a most vivid illustration of 
the power of grace to overcome the devil. 

At this same camp meeting he met with an Indian preacher 
whose religious experience was very marked. In relating it 
he said: 

"I was powerfully awakened. I sought to get help from 
the white man. I heard of a camp meeting and thought, 'I'll 
get help there;' I went to the place, but seemed to get no 
help. I was uneasy and wandered from place to place about 
the grounds. I went from tent to tent, looked into them, 
and seeing nothing to help me, turned away. I was most 
wretched. Finally the meeting closed; the last tent was 
struck; the last wagon driven from the ground, and I was 
yet unsaved. Night came on. I walked into a little ravine, 
the bed of which was dry, and laid down on the grass, deter- 
mined never to rise until I found peace. During the night it 
began to rain, and after awhile the water began to run down 
the ravine. It came up around my sides, and then ran over 

(221) 



222 Life of John W. Redfield. 

me. I raised my head so I would not drown. At last, when 
it seemed as though I would drown if I staid there longer, 
God blessed me, and I crawled out of the water and went on 
my way." 

While at this meeting he also became acquainted with 
another Indian, the son of a chief, who told of the great con- 
cern he felt for his people, and how God had used him in 
bringing his relatives to God. He related the following 
story : 

" I procured a Testament printed in the Chippewa 
language. Having found Jesus myself, I wanted to see my 
red brother enjoying the same. I asked him to go out into 
the woods with me. We took our seats on a log. I then 
read to him about the death of Jesus. I read on and on, 
when at last he laid his hand on me and said, 'Just stop 
there.' I stopped, and he started to leave me. I knew from 
his looks what he meant, and neither spoke nor followed 
him, but remained sitting on the log. He went over a little 
knoll and began to pray in good earnest. He continued to 
cry for mercy until the sun was going down, when suddenly 
he bounded to his feet like a deer. God had saved him. 
He now started for his father's wigwam, and going in, knelt 
down and began to pray. Soon his mother came and knelt 
by his side, and then a sister, and then another; and finally 
his father came and knelt down. By the morning all were 
converted. His father was so happy over his new religion, 
and so anxious to spread it, that he started for the store of 
the white man who sold fire-water (whisky) to the tribe. 
When he got there, he said to the white man : 

"'We have lived together here for a longtime. We 
have been good friends, and never had a quarrel.' 

" ' That is true,' said the white man. 

"' Now, I want you to do me one good thing as a friend. 
You know I never asked you for anything before.' 



An Indian's Story. 223 

" ' Well, I'll grant you the favor if I can; what is it?' 
asked the white man. 

" Then said the Indian, « Don't sell any more fire-water 
to the Indians. You know many of them have come here 
and bought the fire-water, and some of them when drunk 
have tried to cross the river and have been drowned; and 
some of them have fallen in the snow and have frozen to 
death. And our people have been made wretched by drink- 
ing the fire-water.' 

"The white man made the promise, and the old Indian 
returned home to pray for him. The next morning he went 
near enough to see that the store was closed, and then went 
back to pray for the white man more; and to let him have 
time to think it over. The next morning he went again to 
see, and found the store still closed. The third morning he 
found the store was still closed; but he went now to see how 
the white man got along. He found him in despair. He 
tried to comfort him, but he said: 'No! no! it is true; I've 
been the means of the deaths of those who were drowned, 
and of those who were frozen, and there can be no mercy 
for me.' 

"The old Indian tried to think of something that would 
give the poor man hope, and finally said: 'There must be 
hope for you, for the Lord had mercy on me. If he can 
save an Indian, he can save a white man.' 

"The poor man laid hold on this, and was saved. He 
then went among the Indians and became a successful mis- 
sionary among them." 

At another camp meeting during this season, Mr. Redfield 
met a converted Jew in whom he became greatly interested. 
He was a son of a rabbi. He told Mr. Redfield the follow- 
ing story of his father's death, as an illustration of how 
Christ comes to some of his people in the dying hour. When 
his father was drawing near to death, and while uttering the 
usual cry of his people at such times, "he called for me," 



224 Life of John W. Redfield. 

said the son, "and said to me, l O my son, I have tried to 
live in good conscience all my life. I have tried honestly to 
serve the God of my fathers; but now in my great extremity 
I do not feel prepared to die. I have done everything I can 
think of to prepare me to meet God, except to have a sacri- 
fice offered for me. But that is impossible; we have no 
temple and no high priest.' Some of our Jewish friends 
came as usual at such times, and exhorted him, as a last act 
of fidelity to God, to curse Christ, and thus den}'' all fellow- 
ship with idolatry. But he broke out saying: 'God forbid 
that I should deny my only hope of salvation.' 

"This," said the young man, "is of frequent occurrence 
among the more devoted Jews." 

This incident afforded Mr. Redfield much comfort, for 
the thought of missionary work among the Jews, and how 
to do it, had been much upon his mind. 

During the summer, while visiting in Stamford, as he 
passed a house one day a lady called him in to see her hus- 
band who was in despair over the doctrine of election. He 
had, in childhood, been taught the Calvanistic faith, and al- 
though he had been a Methodist for years, he could not shake 
off entirely that teaching. 

Mr. Redfield asked him, "How long have you been in 
this state of mind?" 

"For twenty years," he replied. His wife said he would 
sometimes shut himself up in a room and pray and groan for 
hours together without any relief. 

Mr. Redfield said to him, "Tell me as near as you can all 
about it." 

"Oh," said he, "I am afraid that I am a reprobate; that 
Christ never died for me. Sometimes I feel my heart a little 
softened, so I can weep a little; and then I take comfort and 
hope that I am not lost. But the hardness returns, and then 
I, am in distress again." 

"Well," said Mr. Redfield, "I am not going to use any 



A Man Forsaken of God. 225 

arguments against that false doctrine; but I want you in your 
heart to say, I believe jfesus died J or me" 

"Oh," said he, "I would not dare to do so wicked a thing, 
for if he did not die for me, I should then be believing a lie." 
"Never rfiind that," said Mr. Redfield, "for if Christ did 
not die for you, according to this miserable doctrine, you are 
lost any way, and to believe one more lie cannot make your 
case a great deal worse ; you had better risk it." 

The old man repeated aloud, in measured tones, "I be- 
lieve — that Jesus — died for me. Oh, glory to God! I've got 
it! I've got it! I've got it." 

Here Mr. Redfield saw demonstrated that one act of faith 
would do what twenty years of praying had failed to do. 

In another place, that season, he attended a holiness meet- 
ing held in a private house, where a room overhead was occu- 
pied by a gentleman boarder, whose strange conduct is re- 
corded below. God graciously manifested himself in the 
meeting and several were sanctified, and a number more con- 
verted. In the midst of it, the man overhead began to rave 
like a madman. He came down into the hall, and began to 
howl and bark and growl like a dog, and that so rapidly and 
violently that it sounded as though a number of dogs were 
fighting there. He then burst in the door, and when he saw 
Mr. Redfield, his eyes flashed, and he moved towards him as 
if to do him harm, and yet harmed him not. At last he left 
the room. The next day the man of the house asked him 
why he could disturb a religious meeting like that. 

"Sir," said he, "I do not with to do such things, but I 
cannot help it. I know that I am forever lost; I have known 
this for years. Ever since the time when I was forsaken of 
God, I cannot endure the sound of prayer or of religious 
song. It completely unmans me." 



CHAPTER XXXV. 

As winter approached Mr. Redfield was invited to 
return to Stamford to one of the forsaken churches in that 
place. The condition of Methodism in the vicinity may be 
seen from the following facts. Three miles away was 
a church which had not been occupied for three years; one 
and a-half miles away was one to be closed the following 
spring; two miles in another direction was one that had been 
unoccupied for many years. 

The pastor who had invited Mr. Redfield was a devoted 
man, but poorly adapted to resurrect a dead church. Under 
the strong truths preached by Mr. Redfield a general awaken- 
ing was coining on, when other Methodist societies in the 
vicinity opposed to the resuscitation of this one, forced the 
meetings to close. The African Methodists then opened 
their doors, and the revival went to them. Here God wrought 
mightily, and some of the most wealthy and influential people 
of the city came to the altar and were saved ; some of them 
that the deadness which had reigned in the churches had well 
nigh made infidels. Among themselves they started a sub- 
scription to build a new church, and desired Mr. Redfield to 
become their pastor. He consulted his presiding elder, who 
advised against it, and the matter was dropped. 

He was now having all the calls he could fill ; and to have 
accepted that proposition would have turned him aside from 
his peculiar mission. He had many friends among the more 
spiritual of the ministry, who would have called in question 
the propriety of such a step; and the step once taken, might 
have involved him in circumstances such as would have ren- 
dered it impossible to retrace it. 

Before leaving Stamford, he went with the pastor to 
hold one more service in the old church that had been closed 
so long. During the service he observed a young man in 

(226) 



A Young Pastor Seeks Holiness. 227 

the congregation who seemed deeply interested and who 
closely watched everything that was said and done. When 
the invitation was given for seekers of sanctification, he came 
forward boldly. He was a Methodist preacher, and after 
the service closed he invited Mr. Redfield to go to his charge 
five miles away to labor with him for a season. He said the 
church was not inclined to receive him when he was appointed 
the spring previous; but after pleading with them for some 
time, they yielded, and let him stay. He now desired Mr. 
Redfield to go with him to assist in a revival meeting. 

The following conversation then passed between them: 

" Now will you go?" said the young preacher. 

" Do you believe in the doctrine of sanctification as held 
by the Methodists?" inquired Mr. Redfield. 

" I do," was the ready answer. 

" Do you enjoy it ?" asked Mr. Redfield. 

" I do not, ' the preacher answered. 

" Will you seek it with all your heart until you find it?" 
further inquired Mr. Redfield. 

" I will," was the immediate reply. 

" But let me tell you what may be the consequences of your 
taking this stand," said Mr. Redfield. " If you obtain this 
experience and preach it, you will have a living, active 
church, and sinners will be converted in great numbers. 
They will be converted so they will know it in power. Then 
perhaps when conference comes, some one else will be appoin- 
ted to the charge. And the membership and converts may 
injudiciously speak in great love of yourself as their former 
pastor; and if the new preacher has not the grace to endure 
it, he may become jealous, and will speak lightly of you to 
the other preachers; and by impressing the conference that 
you are an unsafe man, and poorly calculated to keep up the 
dignity of Methodism, as a result you may find yourself 
crowded out' of the best paying appointments, and on to 
frontier work. Now, if you thus lose caste and standing 



228 Life of John W. Redfield. 

among the preachers, and have to goon alone, unappreciated, 
will you seek for this experience, and preach it to your 
people? Can you afford to wait for the great day of judg- 
ment to adjust all these matters?" 

With great emphasis, the young preacher replied, "I 
will accept the conditions." 

" Very good," said Mr. Redfield, " I will go to your 
place: and further, if ever you get into a hard spot, because 
you take the honorable course for God, just let me know, 
and I will come to your help." 

Mr. Redfield went to the aid of this young preacher, and 
found the utmost freedom " to go the straight way for God 
and the exact right." At the close of the first sermon, the 
young minister took his stand as he had promised. He said: 

"It may seem strange to my congregation that I have 
never preached this doctrine to you. But as an honest man 
I could not preach to you what I did not enjoy as an experi- 
ence. When I joined the conference, I told the bishop and 
the preachers that I believed in this doctrine, and would seek 
it. And now I ask you to forgive me for not having done it 
before; and I also ask you to come forward and pray for 
me." 

He then knelt at the altar, and the members of his church 
around him. The power of God fell upon them in a won- 
derful manner. The work of God began with unusual 
power, and soon the entire community was deeply moved. 
Skeptics, who had not entered a church for twenty years, 
were convicted, until unable to leave their homes. 

The place of worship stood on a corner where five streets 
came together, and was the scene of glorious things. Some- 
times the saved, as they returned to their homes, made the 
night air ring with their shouts. 

This young minister, soon after, thought it best to take a 
transfer to a Western conference. We will not consider his 
case further at present, but shall hear from him again. 



Leaders Oppose the Doctrine. 229 

Mr. Redfield was now called to go to the aid of a con- 
ference preacher who had made himself offensive by his 
plainness. He had been appointed to a village that could 
boast of a tavern, two churches, one blacksmith shop, and 
four or five painted houses. But the people rebelled at the 
"imposition," as they called it, of having a preacher appointed 
to them, who was so far behind the times as to be opposed 
to worldly amusements. Mr. Redfield staid but a few days, 
as he could not discern that he would have any especial help 
from God in the work. 

A short time after he went to a camp meeting in Central 
New York. There he found strong opposition to the doc- 
trine of holiness among the preachers. This was very pain- 
ful to him, and aroused his fears for the future of the doctrine 
and the church. One preacher, in a sermon, opposed the 
doctrine as taught by the early Methodists. In the midst of 
his argument against it, one of the preachers in the stand 
quoted two or three passages from the Bible that upheld the 
doctrine, but was told by the presiding elder to "stop"; yet, 
this elder had no rebuke for the man who was antagonizing 
Wesley, Clarke, Watson, and other standard authors in the 
church. This sermon threw the people into great confusion, 
and many of them left the congregation, thinking to strike 
their tents and go home. Mr. Redfield and others went to 
them and endeavored to dissuade them from this, while the 
elder, seeing the disaster the sermon was bringing upon the 
meeting, required the minister to stop. Rev. Hiram Mattison, 
who at this time was the leader of this opposition to the doc- 
trine of holiness, was present, and attempted to allay the 
excitement by speaking somewhat as follows: 

"The doctrine of sanctification is true and good. There 

are various opinions in regard to some of the details of it. I 

can best express mine by using an illustration: On an orange 

tree you will find blossoms and green fruit and ripe fruit. My 

experience is similar to that. When I was converted I was 
r 17 



230 Life of John W. Redfield. 

partially sanctified. When I joined the church I was a 
little more sanctified. When I took a license to preach I was 
still a little more sanctified. And so you see we are more and 
more sanctified as we pass along ; and the way to become sanc- 
tified is to progress in the divine life." 

He said much more, but this was the substance of it all. 
This made the matter no better with the dissatisfied breth- 
ren. Brother Purdy was present, and in his inimitable 
manner tried his hand upon the storm. He prepared a 
place for a prayer meeting in an unoccupied part of the 
ground and called the people together. He then said: "I 
think it will be well to take the testimony of the people 
upon this question. Now, how many of this company know, 
by a heart-felt experience, that entire sanctification is distinct 
from justification and regeneration, and that it is received 
instantaneously by faith? Arise and stand upon your 
feet." About three hundred arose. "Now," said he, "let 
all those who know they have experienced it, but received 
it gradually, and not instantaneously, arise." Not one arose. 

This was thought by the opposition to be a very unfair 
proceeding; and yet they saw nothing wrong in staying 
in the church and openly opposing one of its fundamental 
doctrines. 

The following are some of Mr. Redfield's reflections in 
regard to the matter: 

" I could but think, when a preacher, in a place like this, 
will be allowed to attack one of the fundamental doctrines 
of the church, and receive encouragement from the presiding 
elder, we are in a very bad state. Methodism must come to 
an end, or another people be raised up to carry on the work. 
But I shall probably be numbered with the dead when that 
day arrives. God helping, I will do all I can to save what 
spirituality remains, to check the waning of its power, and to 
keep it as efficient as possible while I live." 

These circumstances led him to see the necessity of a 
greater degree of spiritual power than he had ever known, 
that he might be more efficient in the Master's service. 



CHAPTER XXXVI. 

At the close of the camp meeting mentioned in the last 
chapter, Mr. Redfield went to Syracuse, N. Y., in company 
with a Brother Hicks and wife. While tarrying there for a 
few days, he attended a prayer meeting with them at the 
church where they belonged. On leaving the church there 
came to him his old sign which had always tokened to him 
a great outpouring of the Spirit. He said to Brother Hicks, 
" I tell you God is going to visit this city in awful and 
glorious power." 

" Yes," said Brother Hicks, " I believe it. A goodly 
number of us have been praying for it, and we feel that he 
has answered our prayers; and now we are looking for it." 

These friends were desirous that Mr. Redfield should come 
and lead a revival meeting, but were fearful that their pastor 
would be unwilling, as he had not manifested any sympathy 
with the doctrine of holiness. Mr. Redfield had never 
before received this peculiar token of a revival except when 
he was to be an active laborer in it; and as yet there was 
no indication that he would be connected with this. So with- 
out waiting further he started for his home in New York city. 
But before a great while he received a letter from a preacher 
stationed at Salina, now a suburb of Syracuse, requesting 
his services. He accepted the call as a possible step towards 
Syracuse. 

On his way while traveling up the Hudson river on a 
night boat, he began to have a wonderful manifestation. 
The especial impression was of the presence of the heavenly 
host; and its effect was to comfort, cheer and strengthen 
him. This lasted all through the journey. He seemed rapt 
in a contemplation of God, and the work of God, such as no 
words could express. 

As he approached Syracuse, there came to him again the 

(231) 



232 Life of John W. Redfield. 

same token of the coming revival. He reached the city, and 
went to the house of Brother Hicks. Here he took courage 
again, for this man could appreciate the strongest type of sal- 
vation. His house was like the temple of God, where the 
altar fires were constantly burning. It was a sanctuary for 
the oppressed and the persecuted. For years one could not 
enter it often without finding there some one who had made 
it a refuge. Seasons of prayer there often lasted all night, 
and sometimes complaints of this were made to the magis- 
trates. 

Brother Hicks took Mr. Redfield to the home of the min- 
ister he was to assist; and on crossing the bridge that lies be- 
tween the two towns, the old token appeared again, but this 
time, it stood over the place to which he was going. When 
he reached the minister's house, he found him in very poor 
health. The state of religion was such, that because of a 
small amount of indebtedness on the church property it was 
about to be sold. The society had about concluded to dis- 
miss their preacher, because of the lack of funds to pay him. 
There could be no possible objections to Mr. Redfield's 
labors in such a place. For some time he had found that 
ministers were perfectly willing that he should work in such 
places, and that with the greatest freedom, for he could not 
possibly make things any worse. 

He also found that this place had been overrun with mes- 
merism, spiritism, and finally unionism; that is, the discard- 
ing of all denominational distinctions. The next step was to 
Unitarianism. 

There was a fear upon the part of good people that if a 
revival should take on the old-fashioned type that character- 
ized early Methodism, it would be called spiritism, or mes- 
merism, or something else besides real religion. His reply 
to them was, "I believe that the old gospel has as much 
power to-day as it ever had, and that God will come to our 
rescue; and if men try to imitate the work, as in the days of 



A Strange Phenomenon. 233 

Moses, the rod of Jehovah will swallow up their rods, and 
they will be obliged to confess the true God." 

The revival had not been in progress long before a good 
woman from another town felt constrained to come to see 
Mr. Redfield. She came to the house where he was stop- 
ping, was introduced, and when about to shake hands, she 
gave two piercing screams, so sudden as to startle him. He 
had never heard anything like them before, and knew not 
what to make of them. He thought it best to wait until he 
had an opportunity to investigate them before he allowed 
himself to be disturbed with them. When meeting time 
came he started for the church, and this woman with some 
friends followed. Occasionally he would hear her give the 
same two peculiar screams as they came along the walk. 
When he had reached the pulpit and turned about, he saw 
her coming in at the door, holding her hands over her mouth. 
She came up near the pulpit, and as she turned to enter a 
pew she gave the same two screams again, so loud as to 
shock all in the house, and then clapped her hands over 
her face and appeared greatly mortified; but, evidently, 
could not control her voice. 

In a subsequent conversation with her upon the subject, 
she told him the history of this strange phenomenon. She 
said, " Once while conversing with an honorable gentleman, 
a member of the Methodist Church, he complimented me 
upon the quiet and unostentatious character of my piety. I 
replied, 'It is a source of gratification to me that I am not 
as demonstrative as some.' Instantly a power seized me 
that I could not resist, and I uttered those two screams. 
Since then I have found it in vain to resist when that power 
is upon me." 

As soon as Mr. Redfield could get the attention of the 
congregation, he began the service. But often during the 
evening she gave those two peculiar screams. The curiosity 
of the people was aroused to know what it could mean; yet 



234 Life of John W. Redfield. 

when the invitation was given for seekers of holiness, the 
altar was crowded with them. The prayer meeting began, 
and in a few minutes a seeker at the altar screamed in like 
manner; and then another, and another. . Finally, one 
woman's scream was entirely different from the rest. It 
sounded as you would imagine a woman would scream if a 
knife was suddenly and unexpectedly thrust through her 
heart. A sister of hers came, took hold of her, and shook 
her, commanding her to stop; but it was all in vain. Some 
six or eight were exercised in that manner during the altar 
service. 

In the midst of this, Mr. Purdy, who was assisting in 
the meeting, asked, 

" Don't you think you had better check it?" 

" I do not yet. If God makes the duty plain, I will; but 
not till then." 

" Well, what do you make of it?" 

" I don't know. But I shall not wonder if God is pre- 
paring to meet and overcome the magicians in this town. 
You perceive no one can possibly make such a sound of 
themselves. Besides, there is no fear of hypocrites attempt- 
ing it, for it is too humiliating." 

The service closed, and Mr. Redfield returned to his 
boarding place. 

The sister of the lady of the house was stopping there 
also, and she was one of those who had been so strangely 
exercised. Mr. Redfield now thought he would have a good 
opportunity to study the phenomena. This woman was 
about thirty years of age, and married. She, as well as all 
the rest of those so exercised, was of good repute and 
good standing in society. Before retiring for the night 
the entire company knelt in prayer. She commenced 
those screams again, and continued them for about five 
minutes with a rapidity that he believed no one could imitate. 
After rising from prayer, all retired for the night. In the 



Conversation About the Screaming. 235 

morning Mr. Redfield had an opportunity to talk with her 
in regard to the exercises of the evening before. She ap- 
peared very solemn when she came into the room, and imme- 
diately, in a subdued tone of voice, and in humbleness of 
manner, asked him: 

"Can you tell me what this means? When I went to bed 
last night it all stopped, but commenced again when I arose 
this morning. You- know what a spell I had at family 
prayer last night. Well, I thought I saw my dead sister 
who passed away triumphantly a few years ago. I also 
seemed to see my father's house, and my mother very sick; 
and that they want me to come home." 

Her sister, the lady of the house, then came into the 
room, and asked, "What do you make of this?" 

He replied : "I cannot tell ; and yet my opinion is, that it 
is something God has sent, or permitted, to put cavilers to 
silence." 

"Do you think it would be right for me to pray the 
Lord to stop it?" she asked. 

"I do not, sister. My impression is, that you should not 
court it, nor fight it. Let it alone; seek only to be right 
with God, and if it is allowed to come, then there is an 
object it will serve. Let it come, or go, upon you." 

"Oh, I would not have it come upon me for ten thousand 
worlds." 

With a scream, her sister replied, "It will come upon 
you." 

At that she began to tremble, and sat down. She was 
holding a wash bowl and pitcher in her hands, and so vio- 
lently was she shaken that Mr. Redfield feared they would 
be broken, and he took them from her. At this, with a shriek 
louder than any he had yet heard, she was thrown upon the 
floor, and then, as if seized by a giant power, she was lifted 
up and taken into another room. This was attended with 
those screams, or rather those movements attended the screams, 



236 Life of John W. Redfield. 

for the screams came first. After a little she was able to con- 
verse. 

"Well, what do you think now?" asked Mr. Redfield. 

"Oh," said she, "I would not have them taken from me 
for ten thousand worlds." 

"Are you in pain when you scream?" 

"I was at first, but soon it was the joy that filled me. It 
was beyond anything I ever dreamed could be this side of 
heaven." 

"Is it because you feel such joy that you put forth an 
effort to scream; that is, is the scream the resuit of your 
effort?" 

"Oh, no! I put forth no effort at all. But a power seems 
to take hold of me, and I am compelled to scream. I cannot 
resist it." 

Of all the other cases which he examined, and there were 
a large number of them, some of screaming, some of jump- 
ing, and others of a kind of dancing, in every case they tes- 
tified the same; that is, it was produced by an unseen power, 
unexplainable by them, that took hold of them, and over 
which they had no control. In one case, the woman prayed 
that it might leave, and it did leave; but she was instantly in 
an agony of despair, and found no rest until she prayed for 
its return. Another had a similar experience. 

In the case of the first one he examined, who seemed to 
have the vision of her father's house and the sickness of her 
mother, in a few hours after her statement to Mr. Redfield, 
she received a letter by mail, in which the foregoing was cor- 
roborated. 

Whatever the reader may think of these incidents, if can- 
did, he must admit the wisdom of Mr. Redfield's advice: 
"They are not to be courted, or fought." Since that day 
there has been much of such demonstrations. Some of the 
best of Christians, persons of clear understanding, and of 
pure lives, have had them. It is also true, that many of in- 
consistent, and in some cases of impure lives, have had them. 



Much to be Yet Explained. 237 

Usually where there has been extreme encouragement of 
them, it has resulted in mischief. The same may be said 
where there has been determined opposition to them. Those 
who have neither courted nor fought them have got along 
with them the best. It has been demonstrated, — beyond all 
doubt, in the minds of the observing, — that they are not in- 
fallible marks of piety. Another thing is also true, — as yet 
mankind knows but little of mental science, and probably 
many of the strange phenomena of mental operation are yet 
to be explained. 



CHAPTER XXXVII. 

When Mr. Redfield began his work at Salina, as usual 
he tried the best he was able to set forth the standard of holi- 
ness in view of having "something to work up to," as he ex- 
pressed it. He pressed the people to seek this experience. 
Many came forward for that purpose, but were unsuccessful 
in seeking it. He then made the discovery, after careful ex- 
amination, that the mass of them were backslidden from God. 
So he publicly confessed his mistake in preaching holiness to 
them, when they needed justification. He then attempted to 
impress the truths related to that phase of religious experi- 
ence. But again they were brought to a stand. More thor- 
ough searching, and humbling themselves before God, and 
it was discovered that the mass of the people in the religious 
confusion that had reigned, had fallen below even morality. 
So he confessed his mistake again, and began preaching to 
them the first principles of the kingdom of God. 

He now began to have some of his own peculiar experi- 
ences again, that had often attended his most successful efforts. 
He began to be "burdened" for the work. He had often 
had these struggles, and sometimes with a severity that 
threw him upon his bed as if with a fit of sickness, and held 
him there until victory came. One night in the church he 
was filled with unspeakable agony for souls. If he could 
have howled like the old prophets, it would have relieved 
him; but this he could not do. He thought he could not en- 
dure it. He attempted to go out of the church, but was 
checked by the Holy Spirit. He then said, "Lord, I'll try 
to hold on." He then began to cry out, "O my God, this 
people must be saved." At this he was instantly relieved. 
The whole church was now in commotion. Screams for 
mercy mingled with shouts of rejoicing were heard on every 

(238) 



Watching for Proselytes. 239 

side. At this time commenced the strange demonstrations 
described in the preceding chapter. 

When the revival was fully under motion, and these dem- 
onstrations were becoming common, then the curious be- 
gan to come to witness the strange sights. One night sev- 
eral came near the altar and asked permission to observe 
them closely. It was given them, and soon they began to 
make remarks as follows: 

"It is nothing but hysterics." 

"Do you understand physiology?" asked Mr. Redfield. 

"Yes, well enough to know this is nothing but hys- 
terics." 

"Are people usually happy when they have hysterics?" 

They did not answer. 

Another said: "It's nothing but psychology." 

Another said: "It's spiritualism." 

Another said: "It is easy enough to produce it all." 

Mr. Redfield was afterwards told that some of these men 
held meetings in which they tried to imitate these phenomena, 
but failed. They then declared it to be supernatural. Many 
of these men were soon after converted to God. 

The experience of a Unitarian woman well illustrates the 
thoroughness of Mr. Redfield's methods. She was of high 
standing in the community because of her wealth and benev- 
olence. In years past she had been an active member of an 
orthodox church, and none had been more deeply engaged 
in revival work than she. Of late she had pretended not to 
believe in anything of that kind. God now got hold of her 
by his truth. When she came forward some of the more 
worldly of the Methodists seemed much elated. The ex- 
pression on their faces seemed to say, "Now, she will give 
our church character, and we'll be thought something of." 
Mr. Redfield thought he detected this, and resolved that she 
should go through it if it was possible. He knelt near her and 



240 Life of John W. Redfield. 

asked her loud enough for all to hear it, "Madam, what is 
your wish in coming to the altar?" 

"I want religion." 

"Then pray right out loud for salvation." 

"Oh," said she, "I cannot pray for myself." 

"Well, then, I cannot pray for you." 

"Why, I have said I would go to hell before I'd ever 
pray in such a place as this." 

Raising his voice, he repeated her words, and then said, 
"Madam, you will either take that back, or you will go to 
hell. You need not think of succeeding in your rebellion 
against God." 

"Do you think there is any mercy for me?" she inquired. 

"I don't know," he replied, "your case is a hard one, and 
it may be you have already passed beyond the limits of mercy; 
but I would try to pray." 

"Well, I'll try." 

"But will you pray in yOur family?" 

"Oh," said she, "I have said I'd sooner be damned than 
pray before my husband." 

"Well," said he, "you'll take that back, or be lost for- 
ever." 

"Well, I will," she replied. 

"But you have exerted an influence against God and 
Christ among the Unitarians; now will you go to them and 
confess this, and cut your acquaintance with them, and tell 
them why you do it?" 

This was a hard task, but after being shown that her 
course had been one of hostility to God and the right, and if 
she desired to make clean work, she must now do this, at 
last, she said, 

"I will do it." 

"One thing more. Will you exhort them to seek Jesus, 
and then pray with them before you leave them?" 

Some may think this was carrying the matter too far, and 



A Unitarian Minister's Suggestion. 241 

she felt it was a hard thing for her to do. But Mr. Redfield 
thought it a wicked thing for a woman in high position to 
use her influence against Jesus of Nazareth, so he insisted 
upon her making the thing right with God and man. 

"Well, I will," said she, at last. 

She then turned and asked one to pray for her, of whom 
she had said, "I never want him to pray for me." The mo- 
ment she made this request she fell helpless to the floor. 
She was truly saved, and did her duty faithfully, and God 
was with her in power. 

One of the Unitarian ministers came to him one day for a 
talk. After a formal introduction, he said : 

"I am happy to make your acquaintance. I have attended 
some of your meetings, and I desire to say to you, that I ex- 
tend to you the right hand of fellowship. But I think you 
might adopt one suggestion I will make, and that to your 
advantage." 

"What is that, sir?" inquired Mr. Redfield. 

"Let us win our way to the hearts of sinners by showing 
Christian love among ourselves. Just let them see how our 
religion unites us all together, and this will recommend the 
benign religion of our Saviour." 

"But how far would you have me go with this?" asked 
Mr. Redfield. 

"All who even take the name of Christian, are entitled to 
our charity and brotherly love." 

"But suppose a man tells me there is no more virtue in the 
blood of Jesus than in the blood of a hog?" (This had been 
preached in this man's pulpit, unrebuked.) 

"Well, it will do no good to hold a man off and deny him 
your charity for opinion's sake." 

"Further," said Mr. Redfield, "suppose he tells me he 
does not believe in God, nor heaven, nor hell, nor Christ, nor 
a future state?" 

"Well, it is a free country, and any one has a right to 



242 Life of John W. Redfield. 

believe what he pleases; and we can do no -good to a man by 
prescribing what he shall believe as a condition to his receiv- 
ing our charity." 

At this Mr. Redfield said: "Let us pray," and kneeling 
down, prayed for his visitor as a poor, deluded man. 

At the afternoon service this man was present. After a 
time he arose and said: 

"I desire to say here, to this church, that I feel a great 
interest in these meetings. They meet with my hearty 
approval." 

When he sat down, Mr. Redfield arose, and said: I'l 
want this congregation to understand that, as a church, we 
have no fellowship with infidels or atheists. And I know 
this man to be such from conversation with him to-day. God 
calls upon us and angels, to worship Christ, — to worship 
Jesus." 

Instantly the power of God seemed to fill the whole house. 

These services continued a short time longer; The church 
edifice was saved, the debt paid off, the minister received back 
for another year, and well provided for; there was a large 
addition to the membership, a good parsonage built, a second 
church built near by to accommodate the congregation, and 
that all paid for, and the whole within a few months, as the 
fruit of this revival meeting. 



CHAPTER XXXVIII. 

Mr. Redfield now went back to the city of Syracuse 
to see if he could find an opportunity to labor there. He 
went to the house of Brother Hicks, and sent for the preacher 
in charge. When he arrived, Mr. Redfield immediately 
stated his reasons for sending for him. 

He said: "For the first time in my experience, I ask for 
an opportunity to come here and hold a revival meeting. I 
am a Methodist; and I have had a wonderful experience 
with regard to this matter; and I am sure God has designs 
of great mercy for this city; and from my feelings, I think 
he designs that I shall be identified with it. Now, I desire 
to know if you will allow me to hold a meeting in your 
church?" 

"Oh," said he, "if God designs you to hold a meeting in 
this place he will open the way for you." 

"But will you allow me to hold a meeting in your church?" 

"It will cost too much for expenses." 

"I have anticipated that objection, and I have brought 
money enough with me to pay expenses for a few months; 
and I will labor free of charge if you will allow me to come 
into your church and hold a meeting." 

"Well, you cannot be allowed to come into my church." 

"Then, brother, you will not feel afflicted if away should 
open in some other denomination for me to labor here." 

"Of course not," he replied, with an expression on his 
face that indicated his doubts of that ever coming to pass. 

The next mail brought to Mr. Redfield a request to come 
to Palmyra, the home of his friend, Fay H. Purely, to hold a 
meeting. In response to this, he took the cars for that 
place. As he drew near, his old sign of coming victory made 
its appearance again. He had no knowledge of the place, 
not even its exact location. When he arrived at the station 

(243) 



244 Life of John VV. Redfield. 

where he was to leave the cars, he found himself about nine 
miles away, and that the public conveyance was a stage. 
While waiting, a gentleman approached him with the ques- 
tion: "Will a ride in a private conveyance, at the same price, 
be agreeable?" 

"Yes, sir; and much preferable," Mr. Redfield replied. 

As soon as he was seated, and on the way, the following 
conversation took place: 

"Do you live in Palmyra?" asked Mr. Redfield. 

"Yes, sir." 

"Do you know a man by the name of Purdy?" 

"Yes, sir." 

"What of him? I hear a great many things about him. 
What is he?" 

"Oh, the man is in bad repute among the people where he 
is best known." 

"He is a Methodist, and labors in revival meetings, I 
believe?" remarked Mr. Redfield. 

"Yes; but the people here have no confidence in him." 

"He is, probably, a man who swears?" said Mr. Redfield, 
enquiringly. 

"Oh, no; I don't think anybody would accuse him of that." 

"Well, he probably lies?" Mr. Redfield continued. 

"Oh, no; not that either." 

"Well, he must be a great cneat, — a dishonest man?" said 
Mr. Redfield, in the same inquiring tone. 

"Oh, no." 

"Well, what is it?" he then asked. 

"I will tell you," said the man. "I am a Methodist, but it 
is the world's people who find fault with him." 

"Well, what is it they have against him?'" 

"The world says, 'If he is so zealous for religion, why 
doesn't he stay at home where his work is needed ?" 

"You have a new preacher since conference, I believe?" 

"Yes, sir." 



At Palmyra, N. Y. 245 

"Well, how do you like him?" 

"Oh, not at all." 

"What is the matter with him?" 

"Why, he is too old, and he does not keep himself tidy. 
He is no honor to Methodism." 

Said Mr. Redfield, sternly, "I know what the trouble is 
with you; you are all backslidden from God. I am going 
to the house of Brother Purdy." 

When he arrived and had a proper opportunity, he asked 
Brother Purdy, "What is the matter with your new 
preacher ?" 

"Well, I will tell you. He is a good man, but our church 
is backslidden and formal, and they think he is not up with 
the times. We have not had a revival in sixteen years. In 
spirituality the Congregationalists have far outstripped us. 
They have revivals, but we do not. Our church has been 
mortgaged, and the mortgage foreclosed, and it is to be sold 
in a short time. Spiritual worship has been turned out of 
doors, and an organ has been put into the gallery to make up 
the deficiency, and to pander to the tastes of the world. The 
preacher was not received, and the elder has been denounced 
as a 'pope,' because he will not remove him. The dandy 
preacher who was here before him, wore his gold spec- 
tacles, and carried a gold-headed cane, and acted the fop, and 
now the contrast is too great for them to abide. They have 
not paid the new preacher a cent, and say they will not. 
So I have given him a shelter, and am supplying his wants." 

Mr. Redfield now understood the state of affairs, and 
looked to God for direction and help. 

He was now taken to the house that was to be his home dur- 
ing his stay. He had scarcely got to the room assigned him, 

when a Brother B was brought in and introduced to him. 

Mr. Redfield found him to be a good man, who lived some 
seven miles away, and had come to spend the Sabbath in the 

meetings. 

& 18 



246 Life of John W. Redfieed. 

The next morning Mr. Redfield arose early, and went 

down the stairs. Soon he heard Brother B groaning 

loudly in the room adjoining, and a glance through the win- 
dow revealed a large number of people standing on the 
walk who had been attracted by the noise. Mr. Redfield 
asked the family, "What does this all mean?" 

"Oh," said one, "it is Brother B — — at his devotions." 

"What kind of a man and Christian is he?" 

"Oh, he is one of the very best of men. Everybody 
knows Brother B to be an excellent Christian." 

The preacher in charge was to preach that morning, and 
Mr. Redfield did not go to the church until time for the ser- 
mon. As he entered the church he heard quite a com- 
motion in the basement; and on reaching the pulpit, the old 
minister said: "We have been having awful times down 
stairs this morning!" 

"What is the matter?" asked Mr. Redfield. 

"Oh, Brother B- — — fell to the floor, and made so much 
fuss that he scared the people till they ran out of the house. 
My wife is very angry about it. Hark! hear Brother B !" 

And there came up from the basement a cry of anguish, 
and the words: "O God! I shall die if this church is not 
saved !" 

Said the preacher: "I think I had better go and lock him 
in a class-room." 

"Brother," said Mr. Redfield, "let him alone. The spirit 
that would interfere with him, would drag Christ from the 
Garden of Gethsemane." 

"But I am afraid he will come up stairs!" 

"Well, let him come." 

"But he makes such an awful noise!" 

"Well, you need an awful noise. If you get salvation 
enough, you'll get where you will be able to hear a hallelujah 
without fainting away." 

"There he comes," said the preacher. 



A Disturbed Preacher. 247 

44 Well, let him come." 

And sure enough he did come, and crying out in great 
agony as he came. As he reached the altar he fell to the 
floor, and Mr. Purdy cried out, "Amen!" at the top of his 
voice. One of the old members who sat near by asked in an 
angry voice, "What did you say amen for?" 

"Because I'm glad to see God get one more chance to 
breathe in this church." 

"Well," said the preacher, "I will go and put him into a 
pew." 

He did so, but soon Brother B rolled off onto the 

floor, and made more noise than ever. 

The old minister tried to preach, but the struggles and 

cries of Brother B made it almost impossible for him to 

do so. When the sermon was ended, Mr. Redfield took oc- 
casion to endorse Brother B ; and seeing the preacher 

was in great distress of mind over it, he thought it best to go 
home with him. When they arrived at the house they found 
one of the lady members almost in hysterics over the matter. 
The preacher tried to soothe her, but Mr. Redfield said to 
him, "Don't smooth over the matter; she is fighting against 
God." After a little she began to confess that she was not 
right. The preacher now declared his intention to send 
Brother B home the next day. 

"Well, said Mr. Redfield, "then I'll go, too." 

"Oh, you must not go. We must have a revival or lose 
our church." 

"I don't care about your church. It would be no calamity 
to lose it," replied Mr. Redfield. "They have managed to 
keep God out for sixteen years, and it is now ruled by the 
spirit of the world. The members are on the road to hell, 
and will get there if they don't repent." 

"But they will not pay me a cent of my claim, and want 
to drive me off; and I am dependent on Bro.her Purdy for 



248 Life of John W. Redfield. 

shelter and for the necessaries of life; and the church is to be 
sold in a few weeks." 

"Let it go; it's a curse in its present condition." 
"Well, don't leave us, and I'll let him stay." 
"But, brother, there is another item I want in the condi- 
tions, and that is, if you believe that brother to be a good 
man, you must give him the right hand of fellowship. If 
you do not, you'll have two parties in your church over this 
very matter. The people saw this morning that you were 
greatly tried with the good brother, and unless you settle the 
matter at once you will have sympathizers with you. Now, 
by prompt action on your part you can stop all that." 
"Well," said he, "don't leave, and I'll do it." 
"Very well; do it to-night when I am through preach- 
ing." 

When the time came he stood up in the altar and con- 
fessed to the congregation, and to Brother B , how he 

had been tried, and turning to Brother B , said, "Brother 

B , I give you the right hand of fellowship, come into 

the altar;" and instantly he dropped to the floor. As soon as 
he could command himself, he said, "If I had given way to 
my feelings I should have made a great deal more noise than 

Brother B did this morning. I have not had such a 

blessing in twenty-three years." 

Now began the war. One infidel, a merchant, who paid 
ten dollars a year for a seat in the church, and did the same 
thing for a seat in another church, in great wrath arose and 
left the church. His wife pulled out the cushion and started 
after him; both declaring they would never have anything 
more to do with the Methodist Church. But this only created 
the more stir, and curiosity brought the people out from near 
and from far. The house became so crowded that it was 
necessary to have services both in the basement and in the 
upper room at the same time. One night there were thirty 
conversions, and more than five hundred were converted in a 



The Church Saved. 249 

few weeks. The preacher was taken into favor and provided 
for, the liabilities against the property paid; and Methodism 
took hold anew in that community. 



CHAPTER XXXIX. 

Mr. Redfield now received a letter from the Congre- 
gational society of Syracuse, inviting him to hold a revival 
meeting in their church. He obeyed the call at once. When 
he arrived at Syracuse he went immediately to one of the 
deacons of the society to talk over the matter. He asked : 

"Is it true that your church wishes me, a Methodist, to 
hold a protracted meeting?" 

"Yes, sir," said the deacon, "we passed such a resolution." 

He then took Mr. Redfield to see one of the other dea- 
cons, who corroborated the statement of the first. 

"Well, deacon, how long since you had a revival in this 
city ?" 

"Oh, we had a kind of a stir about fifteen years ago, but 
nothing to amount to much in twenty-five years." 

"Have you put forth any effort?" 

"Oh, yes; we have had Finney, and Lovering and Knapp, 
but nothing scarcely was accomplished. There are now five 
churches in the city without pastors, and the place is given 
over to the Unitarians." 

"Well, deacon, had you not better put that question to 
vote over again, that you may do this thing with your eyes 
open ? I am sure the old gospel is as potent as ever. I can 
do nothing, but that can. You must prepare yourselves for 
a great conflict, and many things that will shock all your 
ideas of order and propriety. I will tell you what I'll do: if 
any fighting or setting the church on fire takes place, I will 
do all I can to regulate that; but if God comes, — and that 
he will in awful power, — and the people shout or lose 
their strength, or anything else that God owns by working 
in the midst of it, you must not interfere." 

One deacon said, "I have taken my stand, and I have no 
back tracks to make." 

(250) 



A Deacon Remonstrates. 251 

The other said, "The devil has had full swing for fifteen 
years, without let or hinderance, and I think it no more than 
right that God should be allowed to have one chance more." 

"Very good," said Mr. Redfield, "I will go forward." 

He then went to see a Methodist preacher who lived not 
far away, and asked him to assist in the work, but he de- 
clined on account of poor health ; but he felt there was no 
use of asking the one who had refused to allow him to work 
in his church, and who had so sneeringly said he had no ob- 
jections to Mr. Redfield laboring in the city with other de- 
nominations. Yet this minister was soon active in circulat- 
ing the report that Mr. Redfield was making war on Meth- 
odism. 

Mr. Redfield had preached but a few times, when in one 
of the afternoon meetings, one deacon arose and vehemently 
protested against the Congregational church being used to 
make the people confess. 

Mr. Redfield replied, that he had been invited with the 
understanding that he should not be trammeled in his meas- 
ures; that he labored for nothing, and other churches were 
calling for him, and that he had no time to spend in conten- 
tion. He then said, "I want to know if I am to be allowed 
to go forward or not." A vote was taken which resulted in 
his favor, and the deacon was quieted. The meetings went 
on a few days more, and the deacon could endure it no longer; 
and he became very bitter and violent in his remarks. Again 
the vote was taken and again the deacon was voted down. 
In a few days more he arose in a meeting all broken in 
spirit, and made a most startling confession to the church and 
congregation. 

The Spirit was now being poured out in great power. 
Two Presbyterian elders fell under the power one night. 
While they lay there a deacon approached Mr. Redfield and 
said, "You Methodists get greatly excited." 



252 Life of John W. Redfield. 

Mr. Redfield replied, "Do you know that man lying over 
there?" "No!" "Well, that is a Presbyterian elder." 

"What! can that be possible?" he asked. 

"Yes, sir;" said Mr. Redfield, "and you all have Method- 
ist hearts, and if you would give God a chance at you, he 
would do the same things with you." 

Among the confessions made was one by a young lady, 
who said, "I have been a member of the Methodist Church 
for ten years, but have been deceived all this time. I never 
knew until now what religion was. But I know it now." 

A Unitarian lady, who came to the meetings, she said, to 
prevent a friend of hers from going forward, when returning 
home the same night, fell while passing the Unitarian church, 
and cried out in great agony for mercy. Several persons 
who heard her, guided to her through the darkness by her 
voice, went to her assistance. The first words she spoke to 
them were, "Can any of you pray?" They took her to her 
own home, and one of them who had a religious friend, went 
for that friend to come and pray, but the friend was back- 
slidden from God, and was obliged to become a seeker first, 
before he could aid her; and both were saved that night. 

So great was the religious interest, and the danger to the 
Unitarians, that they sent to Boston for Theodore Parker to 
preach in their church for a season. He came, and flaming 
handbills were posted through the city announcing his arri- 
val, and the themes of his discourses. But a violent storm 
which swept over the city a few days after he came so dam- 
aged their church that he returned to Boston. 

Some of the fruit of this revival still remains. In after 
years, in the West, Mr. Redfield was welcomed and cheered 
by the faithful ones who in this revival were brought into the 
light. Rev. M. V. Clute, of the Illinois Conference of the 
Free Methodist Church, has given me the following incident: 
"I was a lay member of the Congregationalist Church in a 
neighboring town. During the time of Mr. Redfield's labors 
in Syracuse I visited my brother in that city. While at sup- 



An Incident by Rev. M. V. Clute. 253 

per the first evening, I was asked to go and hear him. When 
we arrived at the church we found the seats near the door 
occupied, and were obliged to take one near the pulpit. In 
a very short time the house was crowded; those who filled 
the aisles stood, while those between the seats and the pulpit 
sat on the floor. He had been prenching but a few minutes 
when the heavy breathing of a person attracted my attention. 
For some time I could not make out who it was, when at last 
a man sitting on the floor threw up his hands, and exclaimed 
in a loud voice, c O God!' The next moment he sprang to 
his feet, and with arms extended, started down one of the 
aisles toward the door, groaning as he went. The people 
made way for him, and he crossed behind the body seats and 
returned up the other aisle. As he reached the pulpit, he 
screamed and fell to the floor. During the time Mr. Red- 
field, in perfect silence, stood leaning on the pulpit watching 
him with great interest. For a few moments after he fell 
there was perfect quiet throughout the room, when suddenly 
from eighteen to twenty persons sprang to their feet and ran, 
praying, to the altar." 



CHAPTER XL. 

Mr. Redfield was now invited to Albion, N. Y., by 
Rev. W. C. Kendall, of blessed memory. Mr. Kendall was 
a minister of more than ordinary ability, and of deepest 
piety. He was noted for his faithfulness as a pastor and 
preacher. He had been well received in Albion at first, but 
when it was found impossible to get him to moderate his 
zeal, to lower the standard of piety, or to cease insisting upon 
the membership living up to the rules of the church, some of 
the most influential members turned against him. He com- 
menced revival meetings amid great opposition, and finally 
sent for Mr. Redfield. 

Mr. Redfield was well received at first, and soon convic- 
tion became general. At last the power of God began to 
come, and one night two or three fell. One was a BajDtist. 
This frightened the people, and many hurried out of the 
house. Some ran for water to resuscitate the prostrate ones, 
while others broke window-lights to let in fresh air. Now 
some cried out that Mr. Redfield had mesmerized these 
people, until many in the church became alarmed and others 
angry. Then persons began to lose their strength at home, 
and some even miles away. It was well for the revival that 
Mr. Kendall was preacher in charge, for he was in full 
sympathy with Rr. Redtield, and gave him complete control 
of the services. In meeting and breaking through opposi- 
tion, he was one of the most successful of evangelists. If 
permitted to act freely he scarcely ever failed to succeed. He 
now had the utmost freedom, and soon the tide of conviction 
rose above all opposition. The scenes of power in the serv- 
ices and in the homes of the people were marvelous. In 
the midst of this the following incident took place. 

Rev. J. M. F , a former pastor of the church, was 

overheard to make the remark, in the Methodist Book Room, 
in Buffalo, that " Kendall has got Redfield to help him in a 

(254) 



• At Albion, N. Y. 255 

revival at Albion, and I must go down and attend to matters 
there." The word was brought to Albion by Rev. Brother 
T , who heard J . M. F say it. This brother re- 
lated the matter at Mr. Kendall's tea-table. With a look of 
serious alarm, not easily forgotten, Mr. Redfield turned to 
Mr. Kendall, and said : " It is my request that you do not 

ask Mr. F into the pulpit, if he attends the services. It 

is obvious that his errand here is to guard his friends against 
my peculiar teachings, and for him to sit with me in the 
pulpit is to pretend to be my friend. God cannot endorse 
such a two-faced act; and my soul abhors such hypocrisy. 
If you want God to help me to preach to-night, see that you 
do not ask that man to take any part in the service." 

Mr. Kendall, after a few moments thought, replied, "I 
do not think I could ask him, no matter what the conse- 
quences may be."* 

Mr. Redfield's description of his feelings and motives 
will give a view of his character, and a clue to his wondrous 
power. 

"This man (J. M. F.) came into one of the afternoon 
meetings, and knowing what his object was in coming to 
Albion, I was overcome with grief. I went up into the pul- 
pit, and got down out of sight and prayed, *0 my God, why 
hast thou sent me out at the loss and cost of all things, and 
then allowed such men to make my way so hard? He lives 
on the fat of the land; is pampered with a large salary, 
while I go unpaid, meet the brunt of battle, and have 
to fight the devil, the world, and a dead church, and preach- 
ers besides.' I felt as though my case was too hard. My 
bursting heart was so full that I put both hands upon my 
mouth to keep from bellowing aloud. And I said, 'O, 
Lord, I can go no further!' Then the old voice rang 
again in my ears, 'You may live while you preach and 
no longer.' Oh, how I wished these ambitious, wicked 
men could have seen how God had to push and crowd me 

* Mrs. M. F. LaDue, formerly Mrs. Kendall. 



256 Life of John W. Redfield. 

out against their opposition. But as usual, I had at last to 
come to the point where I could say, 'I have not yet resisted 
unto blood striving against sin. It will not be long before I 
will be called away, and I'll let God settle all this.' I saw 
somebody must stand up for God and the right, and it may 
as well be me as any one." 

In the evening, as the congregation were seated after 
singing the second hymn, the house being very crowded, this 
man entered and made his way down to the altar. He 
looked up into the pulpit, and, as he was not invited to enter 
that, he seemed embarrassed, his face reddened, a pew door 
opened, and he was provided with a seat. That night Mr. 
Redfield preached one of his most awful sermons, from the 
text: "And for this cause shall God send them strong delu- 
sions, that they should believe a lie that they all might be 
damned, who believe not the truth, but have pleasure in un- 
righteousness." — 2 Thess. 2: 11, 12. Those only who have 
heard him can imagine the pictures he drew of those who 
had lived in the church for years without saving grace; who 
had sat under the most searching gospel ministry; had seen 
the truth exemplified in the lives of some around them; and 
yet closed their eyes and ears to it all, rather than pay the 
price and humble themselves by repentance and confession, 
and take the way of self-denial and the cross of Christ. He 
then outlined the track of those ministers who have managed 
for years to preach without the Spirit, and have learned to 
lie to the people by telling them the way was not so narrow 
after all. They had become such adepts in lying that they 
preached and seemed to believe that we have "pence in 
Christ, and joy in the world," in common with all men (a 
doctrine this very man had preached). They lived for 
money, and had found that some churches would pay the best 
to the man who would preach to them such stuff. And no 
wonder they were in trouble, when a man came along who 
would preach the whole truth, and plainly point out that the 



Effects of the Sermon. 257 

wrath of Almighty God was upon sin and sinners in the 
church. 

The effect of this sermon was electric. The Holy Ghost 
so attended it, that members of other churches were shaken 
as by a whirlwind. Some cried out, some fell prostrate be- 
fore they could get to the altar, and others fell at the altar. 
That night and the night following, the prostrated ones lay 
in some places upon one another, until the aisles were closed 
for hours and the congregation literally hemmed in. 

The minister referred to, fled as if in consternation, as 
soon as he could make his escape. Before he left the place, 
by the circulation of slanders against Mr. Redfield, he 
alienated many of the members of the church, who finally 
withdrew from the meetings, and at last became bitter 
opposers of the work. Among those whom he attempted 
to influence was an ex-senator. This brother came to Mr. 
Kendall to labor with him, when the following conversation 
took place: 

" I feel very much grieved and tried with you. You 
preach to us that we should treat each other with Christian 

courtesy, yet you have not invited Brother F to preach 

since he has been here, and he feels very much hurt over it." 

" Well, Brother H ," replied Mr. Kendall, " I can 

now say to you what I could not have said before in regard 
to that: and I'll ask you, How could I invite him to preach 
or take part in the meetings when I knew he had come here 
to put a stop to them?" 

" What do you mean?" asked Brother H . 

" I mean just what I say." 

M How do you know that he came here for that purpose ?" 

" Brother T came to me and informed me that he 

heard Mr. F say, before he came here, ' Kendall is 

holding revival meetings at Albion, and has Redfield to 
assist him, and I must go down and stop him.' " 

" Is that so?" asked Mr. H .. 



258 Life of John W. Redfield. 

" It is even so," replied Mr. Kendall. 

Mr. H went home and found Mr. F there ; and 

said to him, "I am greatly astonished to learn that your busi- 
ness here at this time was to stop this revival; and more, that 
you should claim to feel grieved because you were not invited 
to preach!" 

"It is all a lie," said Mr. F , "let who will say so. I 

never intimated any purpose of that kind." 

"It is true, sir," said the minister who brought the report, 
and who happened to be present. "I heard you say it before 
you left Buffalo." 

In this instance this opposer's efforts were a failure. If 
the same could be said of all his efforts to oppose the work 
of holiness, different results would have occurred in many 
instances. Mr* Redfield told the congregation, that observ- 
ation for some years, had taught him that any person who 
passed through a genuine revival without yielding to the 
truth of God, became from that time a standing committee to 
fight God and holiness. This proved true of many in the 
place. They became the persecutors of those who undertook 
to follow God fully. The minister who came to Albion 
to oppose the meetings became a bitter persecutor of 
holiness teachers in the ministry, and has claimed the doubt- 
ful honor of producing the state of things which caused the 
rise of the Free Methodist Church, an organization which re- 
sulted from this same persecution.* This man entered the 
army after the breaking out of the rebellion of 1861, was 
subsequently accused of defrauding the government, was in- 
dicted for the offense, but for some reason was never tried. 
At the time of this writing, December, 1887, an effort is be- 
ing made in Albion, where he attempted to stop the revival 
described in this chapter, to raise money to relieve him from 
severe destitution. 

An incident occurred during this meeting worthy of note, 

* General Superintendent Hart. 



Illustration of His Thoroughness. 259 

and which illustrates the thoroughness of Mr. Redfleld's 
work. 

He labored to bring- all to the gospel level by noticing the 
poor, and especially the colored poor. We have already 
seen him identified with the anti-slavery struggle. In the 
Albion church there were some who set themselves against 
the colored people strongly. Mr. Redfield told them several 
times that he never saw a revival that was complete until all 
such feelings gave way. 

One night a colored woman, who was a model of neatness 
and unobtrusiveness, arose and testified to having found sal- 
vation. Mr. Redfield, noticing that some received her testi- 
mony with disdain, made his way through the crowd until he 
reached her, and taking her by the hand, began to. sing an 
inspiring salvation song. The colored sister became very 
happy, and jumped and shouted aloud. The Spirit of God 
very evidently endorsed the action of Mr. Redfield, for the 
power of God came upon the people in a remarkable man- 
ner. One family refused afterward to kneel at the altar with 
such trash, but a score of families from among the poor came 
and found salvation. 

The following letter, from the pen of Mr. Kendall, 
written at this time, will give something of an idea of the 
work and the circumstances: 

"Albion, February 3, 1855. 

"Dear Brother P : — I was glad to hear from you and 

of your prosperity in the narrow way. I rejoice with Brother 
Tinkham and the pilgrims in Taylorville, that salvation de- 
scends there. 

"That man of God, Dr. Redfield, is with us. We have 
hard battles. The Doctor came a little more than a week 
since. His shots are finding a lodgment in the hearts of the 
King's enemies. He says that 'many here are stuck down in 
the slough of / won't.'' Our official members are great 
hinderances. Entire holiness is gloriously prevailing; young 



260 Life of John W. Redfield. 

converts and little ones are pressing into the possession of it, 
and their influence is being felt. 

"We have good congregations — very attentive. Brother 
Redfield is much thought of, and I have no doubt will be 
the means of great good. * * * 

"The pilgrims are having a fight of afflictions in this 
region, such as they never saw. You may know something 
of it when I say that I have received five letters of remon- 
strance lately ; i. e., before Brother Redfield came. They 
have called us 'stumbling blocks,' and frequently 'fanatics.' 
They have said: 'the devil was speaking, through me; that 
my course was 'unhallowed,' 'unchristian,' 'self-sufficient,' 
'impudent,' etc. One local preacher has said about town, of 
Dr. Redfield, '.That old fanatic! he don't know anything 
about preaching !' But glory to God! he 'rules the whirl- 
wind and directs the storm.' It is breaking; and at the same 
time we hear talk that the trustees are going to close the 
house against us. We have no fears. It is one of the devil's 
scarecrows. Such times were never before in Albion. I 
wish you were here. * * * 

"Our house was crammed Sunday night from top to bot- 
tom; but salvation came. Last night, also. Two lost their 
strength — a thing never known in Albion until this winter. 
The people are filled with wonder and dismay. Officials, 
thus far for the devil, begin to cower. There is great danger 
that Jesus will become popular. Dr. Redfield says it will 
take the devil six months to repair the damage done to his 
kingdom already. 'My voice is still for war,' is his watch- 
word. We look for a mighty shaking. Glory to God for 
salvation! 

"Your pilgrim brother, 

"W. C. Kendall." 

From the following letter it would seem that Mr. Red- 
field was having more calls than he could fill. The letter 



A Glimpse of His Inner. Life. 261 

gives us a glimpse of his inner life, of his deep concern for 
the Kingdom of God. 

"Albion, January 31, 1855. 

''Dear Brother Hicks: — Your letter was received yester- 
day and my heart was deeply pained for the pilgrims at 
Syracuse. If I could cut off and send my feet one way, and 
my arms another, and then the stumps of this old body an- 
other, I would do it. I want to go twenty ways at once, 
and would, if possible. My spirit feels oppressed and bowed 
down by one little body, and it seems sometimes more than I 
have patience to bear. I see so much to be done, so little to 
do it, and so few that dare do the right thing for God, I feel 
distressed and ask, O God, must all this work be left un- 
done? I cannot bear the thought, and yet what can I do? 
My spirit struggles and gasps to be free, and go free all over 
the world, like the lightning on telegraph wires. But I 
cannot. What shall I do? Only snail it through the world? 
But I must have grace to bear it. 

U I cannot leave here for a few days yet. God is coming, 
and promises to come in more awful power. 

"My love to all the pilgrims. 

"Yours forever, 

"J. W. Redfield." 
19 



CHAPTER XLI. 

At the close of his labors in Albion, Mr. Redfield went 
directly to Bridgeport, Conn., for the last protracted meeting 
of the season. Here he found a pastor with a clear head, a 
pious heart, and unflinching integrity. But the meeting had 
scarcely commenced before he felt one of his old burdens 
coming on. At first, as usual, he misread the feeling, and 
concluded it was preparatory to an attack of apoplexy. He 
attempted to leave the meeting, but failed. He then turned 
to his medicine case, and took a remedy he thought would 
relieve him; but with no good effect. He then began to see 
that it was a "burden," — the spirit of prayer. His agony 
for souls became very great. The sensation was as if a 
mighty hand took hold upon his brain, drew it up, and then 
thrust it back with a painful shock. This occurred several 
times. Every time he would cry out, "I will hold on until 
salvation comes." When suddenly he was relieved, and the 
power of God fell upon the people in a wonderful manner. 

A Baptist deacon arose from the altar, and went reeling 
and tottering about, his face all radiant with the joy that 
filled his soul, and professed to have experienced the great 
blessing of perfect love. This was a surprise to his people, 
for they thought him eminent for piety, and in their opposition 
to the doctrine of holiness, they had been known to say: "But 

there is Deacon O , and he never says anything about 

holiness." But, now, after the deacon had professed to have 
experienced it, they said: "Well, we have always been a little 
suspicious of him." 

So great was the ingathering of souls during this meeting 
that it was necessary to build a new church to accommodate 
them. 

The following are some of the incidents of the work: 

A lady member of one of the city churches came and 
was convinced that she was without the saving grace of God. 

(262) 



Incidents of the Work. 263 

This brought her into great distress of mind. Her mother 
came to Mr. Redfield and made a statement of the case. She 
said: "My daughter is in despair. She has been a member 

of the church for ten years. Her minister has been to 

see her, and has tried to persuade her not to give up her hope. 
But she told him that she had been deceived for ten years, and 
had just found it out. She then requested him to let her 
alone, and not to deceive her again. The deacons of the 
church came to see her, also, but she tells them the same 
story, and refuses to be comforted. Now, what shall I do? 
Shall I try to comfort her?" 

"No, madam," said Mr. Redfield, "by no means; unless 
you desire to deceive her again. When she yields up her 
will to God she probably will find relief." 

"But I fear she'll become deranged," replied the mother. 

"Better be deranged and die so, in trying to be honest 
and to get right, than to go on as a deceived person, and die 
in that condition." 

"But she has eaten nothing for three days." 

"Well, some spirits have to be starved out." 

"Well, what shall I do?" 

"You can pray for her; deal faithfully with her in press- 
ing her to yield to God. But for her soul's sake, don't speak 
peace; let God do that." 

About 12 o'clock the next night God spoke peace to her 
soul. Mr. Redfield was greatly encouraged when she re- 
lated her experience the next afternoon. She told the con- 
gregation, that at first she was very angry at Mr. Redfield 
for disturbing her peace of mind, and then with a radiant 
face, she exclaimed, "But, oh, how glad I am that he dealt 
faithfully with me"; and turning toward him, said, "Do let 
me exhort you to be faithful wherever you go." 

For a day or two during the meeting, Mr. Redfield had 
missed a brother who had taken a very strong stand for holi- 
ness, when one day he and his wife called. He seemed in 



264 Life of John W. Redfield. 

great distress of mind. He said: "When I went from meet- 
ing a few days ago, I was fully determined to follow the 
leadings of the Holy Spirit. When I got home the Spirit 
said, "Lie down on the floor and prophesy that you will now 
die." 

"But you did not die?" interrupted Mr. Redfield. 
"Oh, no!" said he; "then the Spirit told me to prophesy 
that the man in the house opposite would die before morn- 
ing,"— 

"Did he die?" 

"No ! Then the Spirit told me to go into the streets and 
sing, 'Pink and senna'; and to go singing it into the drug 
store, and call for a large amount of it. Then I was to make 
a decoction of it, and give it to my children, to guard them 
against sickness. I did so, all but giving it to the children. 
Next the Spirit told me that as I had once loved a lady be- 
fore I married my present wife, that, therefore, I was guilty 
of adultery with her; and I must go and confess it to her. 
But I knew I was innocent of such a crime. The Spirit 
then told me I must now part with my wife. Now what 
shall I do?" 

"Were you all this time led by this spirit?" 
"Oh, no!" 

"Let me ask you further, when this spirit was upon you, 
did you not feel wretched?" 

"I did! and it seemed I would die, my agony of mind 
was so great." 

"Well, brother, when any such influence comes upon you, 
no matter how like conviction of duty it may appear, if it 
brings distress of mind instead of filling you with love and 
peace, resist it as you would the devil, for it is the devil. 
God's Spirit never distresses one except those burdened with 
guilt. He leads by light, and love, and peace." 

In connection with this incident Mr. Redfield penned 
these thoughts upon the subject: 



Visits His Childhood Home. 265 

"I have occasionally met with similar cases. To my 
sorrow I have known some of the best of people to get 
frightened, and thinking insanity was being caused by the 
meetings, have insisted upon their being closed. I saw, I 
thought, that in following the track of Jesus, we must pass 
these temptations also; and if the church did not have the 
discernment to distinguish between temptation and insanity, 
we would be liable to do irreparable injury to the work of 
Christ." 

From Bridgeport Mr. Red field went to the scenes of his 
childhood. There he attempted to do his duty in the fear 
of God. He preached the same gospel that he had heard 
in the same pulpit from the lips of Wilbur Fisk, A. D. 
Merrill and John Lindsay, all of precious memory. God 
responded to his truth with power, but in the midst of it, 
the unspiritual pastor arrested the work by bringing the 
meetings to a close. Full of sadness, Mr. Redfield visited 
the graves of his mother and other saints who, in former 
days, had worshiped God in the church near by. Here he 
wept over the desolations of Zion, and consecrated himself 
anew to the work of spreading holiness over the land. 



CHAPTER XLII. 

In November, 1852, Mr. Redfield was invited to Henri- 
etta, Monroe county, N. Y. The preacher was J. K. Tink- 
ham, known for many years through Western New York 
for his powerful singing, and who passed to his reward in 
1885. On his way to Henrietta, Mr. Redfield called on the 
presiding elder, who asked him where he was going. 

"To Henrietta, to assist Brother Tinkham," Mr. Redfield 
replied. 

"Well, I am glad you are going there, for there you can 
do no hurt," was the elder's reply. 

But Mr. Redfield was becoming somewhat accustomed 
to such thrusts. On his arrival at Henrietta he found, truly, 
there was no danger of making matters worse. A once flour- 
ishing society was now reduced to eighteen members, and 
these were cold and formal. 

Mr. Tinkham proved to be a pleasant pastor to labor 
with. He feared not the truth nor its effects. In a few days 
came the tug of war. Men saw they must resist strongly or 
yield; indifferent they could not be. The Holy Spirit 
pressed home the truth until men began to confess their de- 
linquencies. One night, an official member of the church 
confessed that although he had tried to keep up the formS of 
religion, yet he had been unsaved. His two boys who had 
grown up infidels were present in the congregation. He 
went to one of them and asked his forgiveness for living be- 
fore him as he had. The young man was much mortified, 
and tried to quiet him. The father then went to the other, 
and confessed and asked his forgiveness; and with the same 
result. He then returned to the altar, and falling on his 
knees, cried out in agony for their salvation. There was no 
appearance of the answer before the meeting closed. But 
during the night the oldest son arose from his bed, came 

(266) 



At Henrietta, N. Y. 267 

down the stairs into his parents' room, and begged of them 
to rise and pray for him. They did so, and soon he began 
to pray for his brother. The father went to look for him, 
and found him on his knees crying for mercy. He was 
brought down stairs, and their prayers continued until nearly 
morning, and both were gloriously converted. They came 
to the afternoon meeting the next day, with shining faces, 
ready to work for God. Such was the earnestness with 
which they went at it, that in some instances sinners left the 
house to get away from them. One of these fell outside the 
door, and another sprang over the fence near by, and fell 
there. They cried for mercy, were converted, and returned 
to the house before the close of the service to testify of what 
Jesus had done for them. 

The work now went on in great power, and awoke the 
opposition of the minister in another church. He tried first 
to proselyte the converts, but this failed, because of the thor- 
oughness of their conversion. He then began to cry out 
against the work. Mr. Redfield now felt it his duty to speak 
plainly against a type of religion that would allow its pos- 
sessors so to do. The opposition of the minister ceased and 
soon he was also saved, so that he would get happy in his 
pulpit, and shout, declaring he now knew what made the 
Methodists happy. 

The man who had the charge of the church in which this 
revival was held, has told the writer within a few years, that 
such was his own indifference to religious things, under the 
wretched influence of the church, that for some time after 
this revival commenced, he would light the house and return 
to his home and wait for the congregation to disperse, and 
then go and close the house for the night. But he heard so 
much about the manner of Mr. Redfield and the truths he 
preached, and his unsparing denunciations of sin, that he ven- 
tured to hear him one night, for himself. 

He says, "I thought I never heard it on this wise before. 



268 Life of John W. Redfield. 

At first I rather enjoyed seeing others get it, but at last the 
lash came to my own back. Conviction set in, and soon I 
was at the altar fairly howling for mercy." 

Some of those who were saved in this revival are still liv- 
ing, and are illustrations of the thoroughness of the work 
that was there done. 

Mr. Purdy was present part of the time, and assisted in 
this meeting, with his usual liberty and power. 

While laboring at this place, Mr. Redfield wrote the 
following interesting letter to Brother Hicks, of Syracuse, 
N. Y.: 

"Henrietta, N. Y., Nov. n, 1852. 

"Dear Brother Hicks & Co. 

"'Some time has passed away 
Since I began to pray, 
I love the Lord to-day; 

Bless his name; bless his name.' 

"Brother P as usual ran away soon after my arrival. 

Oh, what a pity that such talents cannot be controlled and kept 
at work. But it cannot be helped. I suppose we ought to 
be more thankful for as much as we can get out of him, 
rather than to mourn because we can have no more. I will 
not yet abandon all hope that he will see his error. 

"Brother Woodruff is here. He is a man of God, and full 
of the Holy Ghost. Brother Tinkham and he are shoulder 
to shoulder pressing the battle, and resolved to have the 
victory. You may well judge that it will take a large degree 
of redemption power to raise from the dead the church in 
this place. But it begins to move some. About twenty 
have been converted, which in my judgment is equal to one 
hundred in Syracuse. 

"Brother W and myself go next Saturday, or the 

following Tuesday, to Painted Post, where we hope Zenas, 
the lawyer, will meet or follow us, and not run again, leaving 



Letter to Mr. Hicks. 269 

us right in the cramps. From that place we expect to go to 
Buffalo. 

"Brother P has not yet decided about getting the 

tent and going to Syracuse. Yet he seems full of faith that 
that is a move, which if carried out, promises much good to 
the old line. I think if such an arrangement could be 
entered into, and sanctioned and sustained by men of the 
right stamp, that there are many ministers who would will- 
ingly join the flying artillery, and that great and glorious 
results would follow. I wish that Dr. Bowen, or some one 
of his standing, would form a plan and lay it before one of 

our bishops for approval, and then I think that H Matti- 

son would find his guns spiked before he could do much 
damage. If the plan works, as I have no doubt it will, I 
think that at the next conference there will go out such a 
voice from that body as will make our way easy, and plain, 
and successful. 

" Could you not draft a plan and send it to Dr. Bowen, 
and get him to enlist others whose influence will at once 
protect and give character to the movement? It seems to 
me that such is the condition of the churches, that some 
unusual effort must be made to check the progress of ap- 
proaching ruin, and extend the borders of Zion to fields as 
yet unoccupied. 

"How are you all getting along? Are you at anchor? 
or drifting down stream? or rowing up? Don't get dis- 
couraged; God will yet give you victory; for if you cannot 
carry the opposition and turn them to the Lord, you can use 
them as polishing brushes to make you shine the brighter. I 
tell you heaven is in view. 

"I desire you would remember me to Sisters A and 

A , Brothers B and G , and all the disciples of 

Jesus. O Brother Hicks, encourage them to hold on and to 
fight manfully. I much desire to see you all, but at present 
I cannot see it possible. 



270 Life of John W. Redfield. 

"Brother Hicks, would you like to take a little stock in 
heaven's savings bank? I will tell you how* You .pilgrims 
just spend a little time every day in secret prayer that God 
may be with us who are laboring for souls at Henrietta, 
Painted Post, and Buffalo. 

"I would like to select my homestead near yours on 
heaven's public lands. If you assist me by your prayers 
we shall doubtless settle in the same neighborhood on the 
prairies of the New Jerusalem. Hallelujah! Amen! 

"J. W. Redfield." 

From Henrietta, at the request of a presiding elder, Mr. 
Redfield went to another place, w r here matters were in an 
equally bad state, though there were more members in the 
church. On his arrival, he found he must commence in 
the presiding elder's family, and he sternly rebuked the 
wife and some others for their bad example in wearing jew- 
elry. They were much offended, of course. He found that 
the preacher in charge had no religious influence, because of 
his trifling manner among the people. But there was an old 
minister, who was without an appointment, but who had been 
on the straight track for thirty years, and who saw matters 
in the same light in which Mr. Redfield saw them. This 
was to him a source of great comfort and encouragement. 
He had often known ministers, in the heat of successful 
revivals, to take a stand for the right, but when they arrived 
at conference, and saw it did not meet with the approval 
of those in power, to look at their families, and almost empty 
pocket-books, and then draw back. But here was a man 
who had stood; who had dared to do his duty, to follow the 
truth, and risk the consequences. 

The work had scarce begun before it became apparent 
that there were serious things in the way. Mr. Redfield 
consecrated himself anew to do faithful work. He said to 
himself, "I will only stop when I must. By the grace of 



Indignant Local Preachers. 271 

God I will not swerve from the right. If I go down with 
the truth, I know Jesus will go down with me; and he will 
have a resurrection. I will be as honest with the people as 
though I was going immediately to the judgment. I know 
I am already in. bad odor with the worldly and pleasure- 
seeking, in the church, and, probably, faithful work here will 
not improve my reputation : but I will leave all that to be 
adjusted at the judgment." 

He saw that representatives of Jesus must do something 
to restore themselves to the confidence of those outside the 
church. He urged the membership to make clean and thor- 
ough work in confessing their true moral state, so that the 
world would have the true standard of religion. 

When he had finished a sermon on this subject, an old 
local preacher arose and said, "This Redfield has insulted us. 
This church will never disgrace itself by making any such 
confessions as he urges. He need not come here to accuse us 
of having no religion. I know I've got religion; and, Oh! 
brethren, what a glorious time it will be when we all get up 
there." 

"If you ever get there," suggested Mr. Redfield. 

Next a son of this old man arose, who was also a local 
preacher, and with great vehemence denounced Mr. Red- 
field. The meeting closed, and one of the equally dead mem- 
bers of the church approached the old local preacher, and 
said, "I know the reason why you are so bitter upon the 
preacher because of this confessing business. You know you 
are guilty of crimes that would make a decent man blush." 
Not knowing that his life was so well known, the old man 
tried to deny it, and asked for the proof. The other called 
up a man who was present, and asked him, ' Don't you know 
that this man is guilty of ?" naming the crime. 

"Yes, sir, I do," said the witness. And then another, and 
another, was called on to testify, who witnessed to the same. 
The old man left the house not to return again. 



272 Life of John W. Redfield. 

Mr. Redfield then took an expression of the congrega- 
tion, sinners and all, whether the truth that will do to die by 
was what they wanted. A large number, by the uplifted 
hand, declared in the affirmative. 

The next night Mr. Redfield plainly saw that they had 
come to a point where somebody must act; and said: "I 
have gone to my utmost extent in preaching the word of 
God to you, and it all fails. I will now try one more thing; 
not to appeal to your Conscience, for you have none. Bible 
truth seems to have nothing sacred in your esteem. You 
may possibly have some sense of honor; I will appeal to 
that. Now, when you joined the church you either did, or 
did not, know its rules. If you did not, here they are [hold- 
ing out a copy of the Discipline]. They forbid doing harm, 
and command to do good. They forbid conformity to the 
world. Yet, in all that you are deficient. Now, make up 
your mind; can you, will you, conform to these rules? If 
not, then do have the honor to go to your preacher and tell 
that you can't live up to the rules and ask him to drop your 
name." 

Afterward Mr. Redfield learned that one of the principal 
members did so, and then said, "There, I have withdrawn 
from the church, for I am resolved to live and die an honest 
man." He also said to Mr. Redfield: "I have been kept in 
the church because I was reputed to be wealthy, and that, too, 
when it was known that I would swear." 

But to return; this looked severe to many, but the sequel 
showed that God was in it. This course raised a tempest. 
Immediately one of the leading members ar.ose and said, 
"We have borne this abuse long enough." 

Mr. Redfield asked, "Will you show me what I have 
preached that is not truth ?" 

"We believe it is truth," he answered, "but we won't 
stand it." 

The service broke up in a tumult, A large number came 



A Glorious Victory. 273 

around Mr. Redfield and vehemently accused him of causing 
the disorder, — five to ten speaking at once until he could not 
he heard. He went to his stopping place, at the presiding 
elder's, and fell upon his face before the Lord. He cried 
out, " O Lord, thou knowest I have not swerved from the 
right. I have gone as far as I can. I must now stop. I 
give the matter into thy hands." He then retired to rest 
with the rich consciousness of the divine approval. Soon 
the word came that two of the most faithful men in the 
society had fallen to the floor in the church, both burdened 
for the membership, and especially for the man who had 
talked so to Mr. Redfield! About two o'clock in the morn- 
ing, he was awakened by a rap at his door, and was informed 
that the wife of the pastor was almost in despair, and 
desired him to pray for her. She had also requested them 

to bring Brother F , one of the brethren who was 

prostrate in the church, and he had been brought to her. 
house, but he was perfectly stiff, and had to be carried. 
When Mr. Redfield arrived, the pastor's wife confessed that 
she had slyly counseled the sisters of the church to keep on 
their jewelry. She was now in great distress. They had not 
prayed long, when a messenger came and said, "Several mem- 
bers of the church are in a house near here, and they desire, 
all who cart, to come and pray^ with them. And they 

especially desire Brother F shall come." Several men 

picked him up and carried him there. After a little, a mes- 
senger came there with the word that a number of sinners 
were congregated in a house near by, and desired Christians 
to come and pray with them. Before daylight it became 
evident that the whole place was under awakening; and the 
result was a glorious ingathering of souls. 



CHAPTER XLIII. 

From the scene of the labors described in the last 
chapter, Mr. Redfield went to a place only a few miles 
distant. The preacher in charge was present the first 
Sunday morning. He said to Mr. Redfield, " We are ex- 
pecting you to begin to-day. Now, do you object to a 
melodeon in the gallery ? If you do, we won't have it used." 

"Don't let it sound a note," replied Mr. Redfield. 

"What about the choir?" asked the pastor. 

"Bring it down to the front seats, and let the whole con- 
gregation sing, in Methodist style," was the reply. 

Again, he began at the foundation. Holiness, inward 
and outward, was urged upon the people. When the truth 
was beginning to take a deep hold upon the congregation, he 
was waited on by a committee one day, who announced their 
business as follows: 

"Brother, are you willing to be faithfully dealt with, and, 
if possible, to remove all hinderances that are in the way of 
a revival ?" 

"Most certainly I am," he replied. 

"Well, we have heard some reports in regard to you 
which are greatly in the way of the cause of God." 

"What are they?" he inquired. 

"We have heard that you are worth three hundred thou- 
sand dollars; that you own a most splendid mansion in New 
York; that it is furnished and decorated from top to bottom 
in the most costly manner; that your servants dress in livery; 
that you carry a costly gold watch, and that you come out 
here and pounce upon us for our paltry two and six-penny 
gold rings; and we think this ought to be corrected." 

Said he, "I don't hold myself responsible for all the lies 
told about me, nor feel that I am required to correct every- 
thing that is circulated about me. If I did, I would have my 

(274) 



Reports of His Great Wealth. 275 

hands full, and no time to work for God." Pulling out his 
plain silver watch, he continued, "That is all the watch I 
have. About the mansion: the report is true, except they 
have located it in the wrong place. As to the three hundred 
thousand dollars, I would not sell it for that sum. Indeed, I 
do not think I should be blamed for its possession, for it was 
willed to me by my elder brother, when he died. As to my 
describing it to please the fastidious, I shall not do it. This 
much I will say, it is fenced round with walls made of dia- 
monds, amethysts, and other precious stones, and the walks 
are paved with gold. You may judge what the mansion 
must be." 

The committee bowed themselves out, and he heard no 
more of the matter. 

The revival was deep and extensive. It was estimated 
that nearly five hundred were converted. Some of the con- 
verts became remarkable for their piety, their activity, and 
their success as workers for Jesus. 

One young girl, about sixteen years of age, came to the 
altar one evening, and, turning to the congregation, said: 
"Farewell to you all; I am going to seek religion; and I will 
have it." Dropping upon her knees, she prayed most deter- 
minedly for salvation. She soon arose, and clapping her 
hands, gave glory to God. Then, turning to a faithful old 
preacher, and calling him by name, she said: "O brother, 
this is good. Oh, how I wish Jane had it"; and running to 
her sister Jane, she brought her to the altar. "Now," said 
she, "I want Mary"; and she -went and brought her. "Now 
I must have Susan," but Susan ran out of the house. She 
then went for another, but that one refused ; and the young 
convert fell upon her knees for a moment, and then led this 
one to the altar also. This girl had not been converted more 
then ten minutes, before she began to work for others, and 
in less than an hour she had led eleven persons to the altar; 
a work far beyond that of many in the church in a life-time. 



276 Life of John W. Redfield. 

God seemed to have, on this night, complete possession 
of the place. One sister arose and said, "Oh, what shall we 
do for some one to lead us on when Brother Redfield is 
gone?" And turning to the preacher in charge said: u O 
brother, you must get the blessing of holiness, so you can 
lead us on." 

The preacher arose, and instead of being offended, said, 
"I will have it; and I desire you all to pray for me." He 
did get it, and afterwards said to Mr. Redfield, "I had it 
once before, and I preached it; and I had just such revivals 
as this. But I saw how some in the conference treated 
Brother Purdy, who is with you, and I was afraid I should 
get into bad repute among my brethren, as he has, — so I 
lowered the standard, and lost the power out of my soul; 
and I have been thinking about locating. But now I shall 
take my old track, and risk the consequences." 

But, like many others, he afterwards failed to keep his 
promise. The next year the conference sent a minister to 
the place who was opposed to preaching and teaching holi- 
ness. This caused Mr. Redfield much pain, but he was 
comforted by hearing that one of the members had died in 
glorious triumph, having kept her experience until the end. 

Having closed his labors in this place, Mr. Redfield next 
went to labor in Bath, Steuben county, N. Y. Here 
he again raised the standard of holiness. Soon the work 
broke out in power. Here again the devil undertook to 
hinder the work by subjecting a woman, who experienced 
the blessing of holiness, to severe temptation. In her 
earnestness she promised the Lord she would follow the 
Spirit wherever it might lead. One afternoon, the impres- 
sion came to her to go to the church to the meeting, and 
she arose and started. When about half-way there, the 
impression came to return home. She did this; and then it 
came to return again to the church, and when there to 
kneel in the end of the seat, so that the people who passed 



One of Satan's Devices. 277 

would have to step over her, and thus illustrate to them what 
stumbling blocks they were; and she obeyed it. Then the im- 
pression came, "This church is very proud, leap through the 
aisles like a frog to humble them"; and she did so.' Then 
the impression came to call an old lady who sat near her, a 
hypocrite ; and this she did. Then, following the same leading, 
she went after her daughter, who was in the house, and the 
daughter fled to avoid her. By this time the confusion 
became so great that the service was brought t© an end. 
She went home, and the impression came to test her faith by 
sitting between a very hot stove and a wall near by. While 
at this, her husband, who was a physician, came home, and 
was informed of all that had occurred. Very much 
frightened, he hastened to the parsonage to see Mr. Redfield 
and the pastor. He declared his wife to be raving crazy, 
and that the meetings must stop, both for her good and the 
credit of Methodism. But Mr. Redfield thought he saw that 
it was another effort to dishonor the work; that these 
temptations sooner or later came to every one who was fully 
determined to follow Jesus. He then said to the doctor, 
" Don't you know that the determining symptoms are not 
insanity? This is only temptation. She will come out of it 
all right." 

"Well, what shall I do?" said the doctor. 

"Be quiet, and pray for her. Let her entirely alone, and 
she will come out of it, and tell you it is all of the devil." 

The doctor was finally persuaded to drop the matter, and 
not interfere with the meetings. The next morning she 
came out of it all right, and the glory and power of God 
wonderfully rested upon her. She afterwards said she saw 
clearly that the strange influences she experienced were all 
of the devil. 

But the report went far and near that the woman went 
crazy. Those who circulated it were careful not to say she 
was all over it the next day. This was also charged to Mr. 



278 Life of John W. Redfield. 

Redfield's labors, and the people were cautioned not to em- 
ploy him. 

The work in Bath went on in great power, and soon a 
jeweler was saved, and his conscience refused to let him buy 
or sell or mend jewelry, and it was reported that he had gone 
crazy. 



CHAPTER XLIV. 

After closing his labors in Bath, Mr. Redfield went to 
the city of Buffalo, where he held a series of meetings in the 
Niagara Street Methodist Episcopal church. Rev. Benjamin 
T. Roberts, now senior General Superintendent of the Free 
Methodist Church, was the pastor of the Niagara Street 
society. 

On inquiry of an old minister, Mr. Redfield was informed 
that he had nothing to fear from the pastor, and that the 
truth would be given the utmost freedom. When he arrived, 
he was informed by Mr. Roberts, and also by a leading man 
in the church, that Methodism was in a very low state in the 
city, and that it had been quite difficult to sustain prayer 
meetings in this church for a year or two. 

In due time the work began to move. Soon, among oth- 
ers, came to the altar, a poor drunken local preacher, whom 
Mr. Roberts had found in the delirium tremens but a short 
time before, and God saved him. Then another one came, 
who had been attending horse races in Canada, and he was 
saved. One woman of high standing made the confession 
that she had been wronging her own sister out of her portion 
of their father's estate, and had to restore it to find peace. This 
created great excitement and opposition. But the work went 
forward with power in the reforming, converting and sanctify- 
ing of souls. Many of the people began to take a strong stand 

for Bible holiness and Methodism. A sister B , one of the 

most fashionable members of that church, and who wore a 
very large amount of jewelry, laid it all aside, and went 
from house to house among her fashionable friends in the 
church, and upon her knees confessed to them the wrong she 
had done them in setting such an example, and came out into 
the light as a true and steadfast disciple of Jesus. 

In the midst of this revival the meetings of the General 

(279) 



280 Life of John W. Redfield. 

Missionary Society came on, and one service was appointed 
to be held in the Niagara Street church. Mr. Redfield called 
on the bishop and had a talk with him in respect to the de- 
cay of primitive Methodism, and asked him to say something 
during this gathering that would encourage the effort to 
build up the work. He related to him the cases of the two 
local preachers, among others, as illustrations and proofs of 
the genuineness of the work in progress. But the bishop 
turned upon him, and said, very abruptly: "I don't believe a 
word of it." 

Mr. Redfield saw he must now prepare himself for 
trouble. When the bishop preached he seemed to take 
especial pains to impress the congregation that he did not 

approve of Mr. Redfield's work. Dr. A. S , editor of 

the Christian Advocate, in an address went out of his way 
to declare that Christianity was not opposed to the luxuries 
and elegances of life, and indulgence in them was not 
inconsistent for Christians. 

At this time there was a sharp conflict in the Genesee 
Conference in Western New York, over the question whether 
the modern innovations upon Methodism should prevail. Mr. 
Roberts, Mr. Kendall, Eleazar Thomas, who years afterwards 
was massacred by the Modocs, and quite a number of others, 
were standing for the Wesleyan doctrine and experience of 
holiness, and the simplicity of Methodism. Now there 
crowded into the Niagara Street church the leading opposers 
of all this, and mingling among the membership, who were 
being graciously moved by the revival in progress, they cir- 
culated scandalous reports that had a tendency to stop the 

work. After they were gone, a lawyer V came into 

one of the afternoon meetings to carry out the wishes of the 
opposition. He arose, and said, in substance, "We have been 
annoyed and disgusted long enough with this man Redfield, 
and now it shall come to an end. These meetings shall no 
longer be endured." 



Intense Opposition. 281 

Mr. Redfield was kept perfectly calm and sweet amid 
it all. When the lawyer was through speaking, Mr. Redfield 
asked him to state what had been preached that was con- 
trary to the Bible and the Discipline. He sharply retorted : 
"It's all true enough, but we won't stand it here anyway." 
Mr. Redfield was obliged to cease his labors there and go 
elsewhere. 

The Niagara Street Methodist church was then heavily 
in debt. Mr. Roberts offered to become responsible for lift- 
ing the indebtedness, if the trustees would make the seats 
free. His proposal was not accepted. The church was aft- 
erward sold for its indebtedness. It has since been used as a 
Jewish synagogue, until, within the last year, when it was 
purchased by the Free Masons for the purpose of erecting a 
Masonic temple on its site. 

During this time Mr. Redfield wrote the following letter: 

"Buffalo, N. Y., January 4,1853. 
"Dear Bro. Hicks and Company: — I received your letter 
before I left Bath, which was last Friday. Since I last wrote 
you we have had hard battles, and some triumphant victories. 
Oh! how my heart ached when I learned how God's house 
of prayer has been turned into a den of thieves. But what 
can be done? I don't know! I don't know! May God 
help you to hold on a little while longer. There's a crown for 
you; hold on! hold on //hold on!!! Oh, how I want to see 
you! All your struggles and contests and toils make you all 
dear to me; and I know you are dear to him, 'who endured 
such contradiction of sinners against himself.' Think, 
dearly beloved, when you are writhing under persecution, 
God's word hath said, 'He that toucheth you, toucheth the 
apple of his eye.' Jesus has also said, 4 If they have per- 
secuted me they will also persecute you." And, again, 
'It were better that a millstone were hanged about his 
[your enemy's] neck, and he cast into the depths of the sea, 



2S2 Life of John W. Redfieed. 

than that he should offend one of these little ones which be- 
lieve in me.' Fight on, fight ever! Live on, and live for- 
ever. Amen! Hallelujah! Glory to God! 

"I want to hear from Mother A , particularly. I 

meant to have written her before this time, but do not remem- 
ber her given name. Give my love to Sister A , and 

Brother and Sister B , and especially Brother S ; in 

fact, all who love the Lord Jesus. 

"Brother W is here, running the old line straight for 

God. I wish he could be preacher of the Brick church for 
two years. But it is useless to hope ; the powers and members 
are all on the side of the opposition. It will not always be 
so. Jesus will by-and-by come and straighten all these mat- 
ters. O my God, my heart feels almost ready to burst 
with anguish when I look at the desolations! What can I do? 
I don't know. What I mean to do, I know. I mean, unless I 
backslide, to throw myself into the hottest battles. They 
may ride over me, fight me, spit on me ; but in the name of 
God, when I see them stabbing at Jesus, they shall sheathe 
their swords in me first, if I can get between them and. him. 
If I cannot conquer for Jesus, I can die for him. I have 
tried to make a bulwark of my reputation, and of all I hold 
dear on earth. Let them batter me, I'll go singing, 'I'll stand 
the storm, it won't be long.' But how much I need of sal- 
vation's power, of humility, meekness, gentleness, goodness. 

"It encourages me as I go from place to place to think 
of the precious few who are holding on. Yet when I see 
some coming out into the light and shining with the blessing 
of perfect love, I ask: Who knows what their next preacher 
will do? Likely enough he will try to undo the whole 
work. But I think of the little band at Syracuse and other 
places, and I am again encouraged to hold on, and I sing 
again, 'I'll stand the storm.' 

"God bless you all. 

"J. W. Redfield." 



A New Church at Syracuse. 2S3 

From Buffalo Mr. Redfield went to Townsendville to the 
help of his especial friend, Rev. J. K. Tinkham. A glorious 
revival occurred, and many were converted. 

From Townsendville Mr. Redfield went to P B 

(probably Port Byron), to assist Brother P (probably 

Purdy), in a church which once belonged to the Presbyter- 
ians, but had been sold to pay the preacher's salary. What 
were the results of this meeting cannot now be told, but the 
need of a revival is seen from the circumstance just related. 

He now went again to Syracuse to visit the brethren. 
After a few services had been held, it was determined to 
build a church. A cheap building of rough hemlock boards, 
and plastered with one coat, was erected and dedicated to 
God. An engraving of it, that heads a letter written from 
this place to Rev. W. C. Kendall, shows it to have been the 
extreme of plainness and simplicity. From the beginning 
of the effort their meetings were attended with great mani- 
testations of power and success. The- opposition manifested 
by Methodist preachers during the great revival in the Con- 
gregational church, a short time before, broke out anew. 
But the presiding elder favored the new movement, and 
those engaged in the work were organized into the Third 
church. The course of the elder changed the controversy 
to the question of the wisdom and legality of his adminis- 
tration. But the conference was willing to accept of the 
new society, without regard to the question of legality, and 
sent them a preacher. The society soon found, however, 
that the preachers appointed by the conference were opposed 
to the spiritual freedom enjoyed by the membership. 

After some years an effort was made by the preachers to 
disband the society; but God had raised up a layman of deep 
experience and determined spirit, who could not be coaxed 
or driven from what he thought was right. This was Clark 
T. Hicks, to whom the letter in this chapter is addressed. 
He was a man of fine business abilities, which kept him in 



284 Life of John W. Redfield. 

the recorder's office of the county, either as head officer or 
deputy, for more than forty years. It is said that in his work 
of recording, during' all this time, there is not a mistake or 
an erasure to be found. In his religious life he seemed to 
follow the Lord in like manner. Radical upon every ques- 
tion in which morals, or the rights of God or man were at 
issue, pronounced in the expression of his opinions, and filled 
with the loving tenderness of the Christian, he was well 
fitted to stand in the front and take the blows and rebuffs 
that came in the path of duty. It was often his duty to pro- 
nounce the oath for witnesses in the court-room, and it is 
said of him, that men who were expected by their employers 
to swear falsely, were sometimes frightened into testifying to 
the truth by his manner. 

The new society lived and flourished, more or less, at 
times; had its revivals and declensions, became at one time an 
independent church, and, finally, when the Free Methodist 
Church was organized, became attached to that body. 

How long Mr. Redfield remained at Syracuse after the 
organization of the Third church, or where and how he 
spent his time after leaving there cannot now be told, but the 
next trace of him is found in 1855, where, in Burlington, 
Vermont, he was engaged in one of his most successful 
meetings. 



CHAPTER XLV. 

In February, 1855, Mr. Redfield was invited to visit 
Burlington, Vermont, and assist in a protracted meeting. 
Mr. Purdy had preceded him two weeks, and in his charac- 
teristically thorough manner had prepared the way for Mr. 
Redfield's coming. There had not been a revival in the 
place for twenty-one years. The pastor was favorable to 
old-fashioned Methodism, and stood by the work like a man 
of God. Opposition from other churches set in, as was often the 
case in those days, but God gave the victory. Many remark- 
able conversions took place, and the revival spread through 
the town and the community round about, until more than 
one thousand persons had b*een converted to God. So many 
were the accessions to the Methodist Episcopal Church that 
there was strong talk of organizing a second church, and 
erecting another place of worship. This met with great 
opposition from some of the conference ministers who thought 
that Methodism had become numerically so strong that one 
society and a stately edifice which would vie with those of 
the other denominations, was the better policy. Mr. Redfield 
advised against this, as those who were in favor of it among 
the membership were such as were of no assistance in revival 
work, and such a policy would bring them to the front and 
endanger the spirituality of the whole. Besides this, he 
feared the bringing in of a spirit to outdo other churches, 
which would undoubtedly grieve the Holy Spirit. 

The next pastor, who came soon after the revival, en- 
deavored to carry out the policy advocated by the preachers 
at conference, but failed, and the new organization was 
effected. An effort was now made to counteract Mr. Red- 
field's influence and build a fashionable church. To do this, 
slanderous stories were circulated about him, in regard to his 
wife, who had deserted him nineteen years before. But the 

(285) 



286 Life of John W. Redfield. 

second church was built, much according to his advice, and 
the society became a power for good. 

In The Congregationalist, of Boston, Mass., for 
February ii, 1886, I find the following with respect to this 
revival. The writer, Rev. R. B. Howard, of the Methodist 
Episcopal Church, in a sketch of Rev. C. L. Goodell, D.D., 
of St. Louis, who had lately died, says: 

"Toward the close of young Goodell's last college year, 
1855, a remarkable work of grace, beginning in the Method- 
ist church, in the village below, under the labors of a 
Doctor Redfield, a popular, eloquent, and successful revivalist, 
gradually spread up to the college. Goodell, meantime, 
with several other college students, had become greatly 
interested in Doctor Redfield and his meetings, not so much 
on religious grounds as on the score of his eloquence, and the 
marvelous sweetness of his singing. The writer will never 
forget seeing Goodell and another gifted classmate, by the 
name of Robinson, night after night elbowing their way to 
the front, and sitting flat on the carpet before the pulpit — 
the house being too full for them to obtain seats — for the 
sake of listening to the wonderful oratorical flights of that 
now long since departed, but gifted evangelist; little dream- 
ing, meanwhile, that he was himself so soon successfully to 
engage in the same glorious work of calling sinners to 
repentance." 

In a letter to the California Christian Advocate, by the 
same writer, about the same time, I find the following: 

"It so happened that Dr. Goodell and the writer were 
converted in the same revival at the University of Vermont, 
in connection with the labors of an eloquent and successful 
revivalist named Redfield. The revival proper was con- 
ducted at the Methodist church, but the good work extended 
to the University, where, in a few weeks, twenty-five or 
thirty young men were converted, many, if not most of 
whom, became ministers." 



A Letter to Rev. W. C. Kendall. 287 

A letter written to Rev. W. C. Kendall, at this time, 
reveals the spirit that actuated the man: 

"Burlington, Vt., February 24, 1855. 

"Dear Brother and Sister Kendall, and the church of 
pilgrims who visit your house: — "Your very welcome 
letter, postmarked the 21st, has this day arrived, and, 
oh! how my heart sunk within me, as I read that your 
church is wading through seas of conflict, and especially 
that your principal foes are among those from whom you 
have a right to expect better things. Your duty is plainly 
laid out before you. You must not, cannot, and I know 
you will not, sell out the interests of Jesus though all men 
forsake and persecute him in the persons of his disciples. 
Thank the Lord, there are some who will drink his cup and 
be baptized with his baptism. They can well afford to give 
all for God, for their record is on high. It does seem worth 
infinitely more than the cost to feel the blessed assurance that 
they are trying to be faithful representatives of Christ, and 
that he will say of them, as he did of Job, 'They can be 
trusted.' Yes, they will pass through the crucible and 
triumphantly shout, 'Though he slay me, yet will I trust in 
him.' Oh, how I want to bless you all! My heart, reputa- 
tion, and life, are at the service of Jesus and the pilgrims. 
How it does encourage me to labor on, when I think there 
are a few faithful ones who dare to die for the blessed cause 
of the great salvation. I want you to greet all the blessed 
ones in my behalf. Tell Brother Seth [Woodruff, a layman 
of great religious activity and power in prayer], I will 
let him know when I go back to Syracuse, and I shall 
expect him to go with me. Remember me especially to 
Brother Roberts — God bless him — and your father, and 

Sister S . I hope when I return to Syracuse that she 

and yourself will come down and visit the Syracusans. 

"Brother Purdy left here on Monday last. As usual, he 



288 Life of John W. Redfield. 

left his mark here. Many of the church have been quick- 
ened, and a goodly number of sinners converted. He received 
forty on probation the Saturday night before he left. He is 
now at Palmyra, but is to begin a meeting in Troy next 
week. He says he has no more work in Western New 
York, and of course I cannot expect him to go with me to 
Syracuse. If I go there I shall depend on Brothers Wood- 
ruff, Tinkham, Kendall, Wallace, and Roberts, and others to 
come to our help. I shall probably stay here two weeks 
longer. 

"Yours, etc., 

"J. W. Redfield." 

He now, as the following letter will show, was connected 
with another physician in starting a medical infirmary at 
Syracuse, with a branch at Burlington, Vt. : 

"April 25, 1855. 
"Dear Brother and Sister Kendall : — " Ye troublers 
of Israel; the Lord bless you forever and ever. I returned 
to this place yesterday afternoon, and sat down to answer 
yours of the 16th, but I was so exhausted that I was 
compelled to defer it until this morning. It is refresh- 
ing, my dear troublers, to know that there are those who 
dare 'hazard all for God at a clap,' and then take the 
consequences. Let history, common sense, and religion 
answer the question of what would become of vital godli- 
ness in the churches in ten years if there were none to stand 
up for the truth. The ashes of the martyrs have been, and 
must be, the seed of the church. I think that neither you 

nor Sister K are too good for such a fate. Jesus made 

himself of no reputation, and got killed for it. It is enough 
for the servant to be as his master. I thank God that some 
of us are counted worthy of shame for the name of Jesus. 
Oh, how it nerves me for the conflict when I remember that 
others with me are enduring cruel mockings. Amen! Halle- 



Some Correspondence. 289 

lujah!! Go on, on, on, on. I want to see you very much, 

and I greet you in the name of the Lord. If Sister K 

and others can come to Syracuse we can accommodate them 
now. I am boarding with Doctor Wagei\ who is making 
arrangements to accommodate a number of invalids. I in- 
close a card which will direct to the house and office. The 
house is pleasantly situated, and abundantly large to accom- 
modate a goodly number of pilgrims. The Lord willing, 
we mean to make it a pilgrims' rest. 

"I would like to go to your camp meeting, and will if I 
can make it convenient to do so. Give my love to everybody 
that loves Jesus. Business pressure compels me to be short 
this time. 

"Yours forever and ever, 

"J. W. Redfield." 

"P. S. — We design to keep an infirmary. 

«R." 

On May 7, he wrote from the same place as follows : 

"Dear Brother Kendall: — Your favor of the 3rd has just 
come to hand, and glad indeed am I to hear from you, and most 
of all, from the tone of your letter, that you have not been 
bought, coaxed, nor frightened from your stand for God and 
the truth. Oh, how my heart takes courage at the sound of the 
war-whoop from the few daring servants of God, who are big 
enough to be little, who know enough to be simple, and who 
have courage enough to dare to stand up and out, straight for the 
right! Our cause is right; it will triumph. We shall conquer. 
Go ahead, dear brother, and when your reputation is all ex- 
hausted in the war, you are at liberty to draw upon me for 
what fragments of a broken-down reputation I may have 
left. 

"We had great times at Burlington. Brother Purdy 
as usual, under God, put things in their right places, 
and laid a foundation to build upon. How many were con- 



290 Life of John W. Redfield. 

verted, as a result of his labors, I cannot tell, and probably 
it cannot be known this side of eternity. But if we may 
reckon on the reflex influence, as manifest in the many 
extensive revivals round about, that grew out of his labors 
here, I shall not go wide of the mark when I say that the 
number is about 2,000. Revivals sprang up in almost every 
quarter, from ten to one hundred miles away, as the result 
of Brother Purdy's labors. God bless him. You can form 
something of an opinion of it, when I tell you that at 
Burlington we had from sixty to eighty at the altar, and 
anxious seats each night in the main audience-room, besides 
a large number at the same time in the lecture-room ; and 
that a new second church is now being erected, and the 
work is still going on; that in one place, fifty miles away, 
about fifty are at the altar each night, at another place 
twenty-five, and still another twenty, and in many other 
places from ten to twenty. One preacher, who came more 
than fifty miles to the meeting in B , said that our meet- 
ing was shaking almost the entire state of Vermont. 

"Well, dear brother, let them kill you if they can, and 
knock you all to pieces; Jesus will gather up every fragment 
at the last. 

"I feel a great desire to be at one of your preachers' 
meetings, and especially at the camp meeting. But I must 
go back to Burlington for a season to take charge of a 
department in a large infirmary. I spend only part of my 
time here, and I may be compelled to be there at the time 
of your camp meeting. I wish I was able to devote all my 
time to the work, but I am compelled to use part of it for 
the meat that perisheth. 

"Our terms, for board, washing and treatment, are $10.50 
per week. This includes nursing, hydropathic and homeo- 
pathic treatment, and everything else pertaining to the good 
and comfort of the patient. But until we can get ready the 
great establishment we have in contemplation, we shall 



A Few Observations. 291 

charge but $7.50. Our large establishment will cost from 
fifteen to twenty thousand dollars. 

"Yours as ever, 

"J. W. Redfield." 

Several important things may be learned from these 
letters : 

1. The absence in him of anything like rivalry, or vain- 
glory. The letters of Rev. Mr. Howard show that Mr. 
Redfield was the principal figure in that great revival, but 
he gives the honor to his friend, Purdy. 

2. The fact that he did not make a gain of his work as 
an evangelist. The fifty or one hundred dollars per week 
charged by some modern evangelists would have enabled 
him to devote all his time to God's work, as he desired. 

3. The peculiar work in which he engaged now and 
then to replenish his purse. 

4. His hearty sympathy for all who were suffering for 
Jesus' sake. And there were many of these at that time. 



CHAPTER XLVI. 

While Mr. Redfield was engaged in the work of a 
physician at this time, he began seriously to consider the 
question of marriage. Nineteen years had gone by since his 
wife deserted him, and fourteen since the courts had given 
him' a legal separation from her. Several years had also 
gone by since he, by two ministers of the church, heard that 
she was dead; and nothing to the contrary had ever come to 
his knowledge. A careful consideration of all the facts and 
of the law in the case, convinced him that there were no 
legal nor moral barriers in the way; and he determined to 
marry, if a suitable opportunity presented itself. 

One of the causes that led him to this decision was, that 
his enemies were continually taking advantage of his single 
condition to fabricate and circulate slanderous stories about 
him. He thought the presence of a wife with him wher- 
ever he went would put a stop to this; but, to his sorrow, he 
found this was not so. 

Among the many who came to the infirmary for treat- 
ment was a lady of more than ordinary intelligence, and 
who had had some experience in city mission work. She, like 
himself, had been unfortunate in her married life, and was 
now separated from her husband. Mr. Redfield finally pro- 
posed marriage to her, and his offer was accepted. Imme- 
diately after closing a revival effort at Keesville, N. Y., he 
was quietly married to this lady by a Methodist minister in 
the presence of a few witnesses. 

Instead of this hushing the tongues of his detractors, it 
only gave them a double opportunity to harass him. Because 
of this occasion for offense, as some judged it to be, some of 
his warmest friends were greatly afflicted. This hedged up 
his way in many places, and destroyed his influence. His 
was doubtless one of those peculiar instances spoken of by 

(292) 



In the Field Again. 293 

St. Paul, in which the lawful is not expedient. Since his 
death it has been remarked, and supposed to be true, that he 
regretted this step; but in a review of his life, written by 
himself, he has recorded this: 

"I went to Keesville, to hold a meeting, and about the 
close I saw fit to be married to one whom I then believed, 
and now know, to be in every respect a helpmeet to me in 
the gospel field." 

Mrs. Redfield, after a few days, went on a visit to her 
father's, while he went to fill an engagement to hold a 
meeting. The name of the place of this meeting he does 
not give, and the writer has no means of learning it. Of the 
effort put forth at this place he makes this brief record: "I 
again saw the power of God displayed." 

A few days' visit among his own people with his wife, 
and then they were away to Lima, N. Y., where he had 
been expected for some time. 

In a letter to Samuel Huntington, dated April 9th, 1856, 
two weeks after he left Lima, he wrote: 

"I found that two years before the church door was 
locked against the preacher (probably Purdy) and the 
people by one of the college professors. The principal 
teacher in the seminary was dismissed, and a woman, who 
made no profession of religion, elected in her place. Sub- 
ordinate teachers were employed, who taught the Methodist 
girls of the seminary to dance. 

"Well, enough of this. We began the fight in the name 
of the Lord, and the opposition started. Then came out a 
large number of students — some of them confessed their 
opposition to the work when Brother Purdy was here — and 
soon came into the enjoyment of justification, and then of 
sanctification; and then they confessed that the college in- 
fluence had killed them. Soon the Lord had the quorum, 
and the opposition was compelled to stack arms. This con- 
tinued until one or two fell in the street, and lay in an agony 



294 Life of John W. Redfield. 

of prayer for the cause and the church. A goodly number 
of the young men are going out to preach full salvation, and 
some of them, if faithful, will make workers like Brother 
Purdy in zeal and firmness." 

Mr. Redfield's criticisms on the doings of the church, 
and the influence of the college and seminary on the young 
Christians sent there, finally occasioned his leaving before 
his work was done. 

A card from Rev. Woodruff Post, of the Genesee Con- 
ference, Methodist Episcopal Church, contributes the 
following: 

"A Mrs. Wilbur Hoag, though a professed Christian and 
a member of the church, had for a long time mourned, 
unreconciled, the death of her husband, — to use her own 
words, 'even to worshiping a spire of grass that grew upon 
his grave,' — was gloriously saved, so that she was enabled 
to triumph in the Lord, and with joy to say, « I give up all 
for Jesus.' The rest of soul which she then experienced 
enabled her afterwards to triumph under the loss of her only 
child Julia, whom she had educated for a useful life." 

At this time a severe conflict was raging in the Method- 
ist Episcopal Church, in the Genesee Conference, between 
those who were preaching and professing perfect love, and 
those who were opposed to the same. Charges were being 
brought against Mr. Kendall, Mr. Roberts, Mr. M'Creery, 
and others among the ministry, while many among the laity 
were also passing through severe persecution from the 
worldly element in the church. 

For several years a laymen's camp meeting had been 
held annually near Bergen, Genesee, Co. New York, for the 
promotion of holiness. This had been under the charge of 
laymen, to keep it from being controlled by church officials, 
who were opposed to its object. This meeting was attended 
by such men as Seymour Coleman, B. W. Gorham, then 
editor of the Guide to Holiness, George Wells, Benjamin 



Laymen's Camp Meeting. 295 

Pomeroy, Henry Belden, Fay H. Purely, and many others, 
all mighty men of God, and noted for being advocates of 
the doctrine and experience of perfect love. This camp 
meeting was largely attended, and extensive in its influence. 
Wonderful were the manifestations of divine power that 
here took place. Multitudes were converted and sanctified, 
and many ministers received the baptism of the Holy Ghost, 
and went to their homes in distant parts of the country to 
kindle similar fires for God and souls. The grove in which 
these camp meetings were held was a magnificent one, held 
by a corporation, in trust, for religious purposes. When at 
last the administration of the church began to expel both 
ministers and laymen who were identified with this work, an 
attempt was made, and finally succeeded, to get control of 
this camp ground, to put an end to the meeting. Advantage 
was taken of a technicality in the articles of incorporation, 
in which the name of the Methodist Episcopal Church was 
used, and those who had contributed towards the purchase 
of the property, had it wrested from them under the forms 
of law. While the question of title was in litigation, those 
who were trying to get control of the same went, one 
winter, and cut down the entire grove and destroyed it for 
camp meeting purposes. 

It was at such a time as this, and in such circumstances, 
Mr. Redfield was now laboring. Every mistake of his 
was magnified into a crime, and many of his former 
friends, through fear and misapprehension, turned away 
from him. Those who knew him best, who had been 
brought into the closest fellowship with him, now drew 
closer to him than ever. Their private fellowship became 
intensely spiritual, and many were the special manifestations 
of the divine presence and favor they received, as they com- 
muned together, of their trials and conflicts, and prospects. 



CHAPTER XLVII. 

From Lima Mr. Redfield went to Rochester, N. Y. 
For several years he had felt that he had a work to do in 
that city, and now for the first time the way had opened 
for him to go there. The meeting was held in the First 
Methodist Episcopal church. The pastor was one who 
dared to stand alone where principle was involved. Mr. 
Redfield thought he had reason to believe him prejudiced 
against him, personally, yet he acted like a nobleman. The 
presiding elder seemed to have been of another type, for 
knowing the revival meeting to be in progress, he appointed 
a special meeting to be held in the same house and at the 
same hour it was being occupied. The pastor, knowing his 
own rights, refused him the church. But when the power 
of God began to come, and some fell, and other demonstra- 
tions of primitive Methodism began to appear, he became 
frightened, and declared the meetings must stop. The 
other city preachers began to utter their protests against the 
work. One of them said to his flock, "If you don't keep 
away from the First church, I will vacate this pulpit." Some 
answered, "Then give us something to eat." When such 
efforts failed, the preachers collected together and discussed 
the propriety of allowing Mr. Redfield to stay any longer. 
In the midst of this, when the pressure was so great that he 
could hardly endure it, a man came to him one day and said, 
"We have $3,000 pledged towards building a church if you 
will stay and be the pastor." But he saw the result of this 
would be such a storm about him as he had never experienced 
before; and he replied that he could not accept of the offer. 

Just at this time he received a letter from Rev. David 
Sherman, of St. Charles, Illinois, inviting him to come there 
and hold a meeting. In the next chapter we shall see the 
beginning of his work in the West. 

(296) 



Incidents at Rochester, N. Y. 297 

During the time of his labors in Rochester, Rev. Charles 
G. Finney, the evangelist, was also holding meetings in the 
city, and occasionally came to the afternoon meetings conduct- 
ed by Mr. Redfield. He, a Congregationalist, could endure 
and endorse what the Methodist preachers of the city could 
not. The two men seemed to enjoy each others' society, 
and to bid each other Godspeed in their mission of calling 
souls to Christ. 

Among the results of this meeting, quite a number of 
persons entered into the enjoyment of perfect love. Some 
of these have gone to their eternal reward, while others 
still hold on their way. Among those who experienced 
this great blessing was the wife of the world-renowned 
florist, James Vick, who has now, for more than thirty years, 
held up the light of a full salvation. 

Mr. Redfield was reluctant to leave the field and the little 
band who had been led into the light and who were begin- 
ning to walk with God. But the thought that perhaps he 
might find a field in the West, where the truth would be 
given free course, where the regular ministry were more 
humble and had more of the self-sacrificing spirit of the 
Master, helped him to a willingness to go. 

Before leaving here he wrote to Samuel Huntington, a 
full outline of his life, giving all the details of his family 
troubles, and the circumstances that led to his last marriage. 
It is not necessary to go over these again, as there is so much 
of it in these pages now. Suffice it to say, this was Mr. 
Redfield's first attempt at anything like a vindication of him- 
self. The letter now before me is in his own handwriting- 
and corroborates the narrative of his sorrowful life contained 
in former chapters of this book. In this letter he authorizes 
Mr. Huntington to use the facts put in his hands in any way 
he sees fit. He also authorizes him to say, to those who are 
maliciously following him, that the matter has reached a point 
where he feels that the cause of Christ demands that he 



29S Life of John W. Redfield. 

shall hold them accountable to a bar of justice if they do not 
cease. The date of the letter discloses the fact that this cor- 
respondence was going on during a revival meeting of 
extraordinary power, in which were some marvelous mani- 
festations of the divine presence. The whole gives us a view 
of a wonderful man, in many phases of his character; for 
no ordinary man could have done such work in such circum- 
stances. 

April 9, 1856, he wrote to the same brother as follows: 
"Dear Blessed Brother Sammy: — "Your last came to 
hand, and no one can know but those who have been com- 
pelled to endure a living cancer, and smother it, and 
yet have the very misfortune made the occasion of persecu- 
tion; I say none else can know how heart cheering it is to 
feel that there is here and there one to whom these troubles 
can be unbosomed, and who can appreciate them and offer 
consolation. But after writing you what I did, I felt some 
misgivings for troubling you; and on maturely weighing 
the whole matter, I thought I would trouble you no more 
with my woes. A main reason for telling you what I have, 
was to furnish you with reliable facts, to meet the preachers 
and people who defame me, and defend, not me, but the 
straight salvation; for I know that that is the true cause of 
all this opposition. I can give, if called upon, a justifiable 
reason for every act of my life, and good names and testi- 
mony of all matters connected with my whole misfortune. 
I have been so rasped and harrowed that I have thought I 
must give up and retire to private life. Finally, while con- 
versing with Brother Burdick (a conference preacher), I 
made up my mind to make one more move, and take upon 
myself the responsibility to be myself, and cut off any further 
occasion for such slanders as were afloat in Burlington. 
And as there was no moral or legal impediment in the way, 
I have taken to myself a wife, one that is pious and well 
fitted to co-operate with me in labor. I meant to have seen 



Letter to Samuel Huntington, 299 

you and laid the whole matter before you, but could not get 
the opportunity. And I further thought I was under no 
obligation to ask or inform the gossipers about the matter. 
You can find out all you wish to know of Brother Burdick. 

"I mean, if I can, to be at your dedication; but of that I 
must determine when I get West. When I see you, if you 
can bear with me, I will tell you frankly all the rest of my 
sorrows, if any good end can be secured by it. 

"I go from here to St. Charles, Kane county, Illinois, 
next Monday, for my last protracted effort. Brother Purdy 
left here this morning, I think rather discouraged as to any 
great results. If I can open his way satisfactorily, I think 
he will go West this summer. I shall try hard for it. 

"I have been in Rochester two weeks last Monday. 
The church will not get right, but the pilgrims from all 
churches come in. The altar is frequently filled, and we 
have some strong conversions. The house is very large, but 
will not hold the people. I never saw a greater chance for 
a great work in any place. But as soon as we get to a 
boiling point, the moderators put the fires out, and we have 
to start anew. My only hope is to strengthen the pilgrims, 
and get them to work for a salvation church. Many begin 
to see no other way than to go at it as you diel in Burlington, 
and have a church where they can practice religion. But 
my ever blessed brother, happy day! God helping me, I 
will go the strong salvation to the last link of my chain. 
"Yours as ever, and forever, 

"J. W. Redfield." 

The sainteel William C. Kendall was still laboring at Al- 
bion, only thirty-five miles away, and Mr. Redfield could 
not think of leaving the East without a brief visit with that 
blessed man. The visit was made, and again blessed in 
prayer, with . anel for each other, they parteel in the early 
morning the next day, never to meet again on earth. 



3<x> Life of John W. Redfield. 

At this time persecution was raging fiercely against many 
of Mr. Redfleld's friends in Western New York. The 
Christian Advocate, a semi-official paper, published in Buffa- 
lo, was made the organ of those opposed to the doctrine and 
experience of holiness and the revival of the usages of Meth- 
odism. The columns of this paper were open to rumors, 
slanders, and rid ; cule of these devoted men. And even ex- 
Bishop Hamline was not spared, evidently, because of his 
identification with that doctrine. 

The only opportunity there was for defense was through 
the Northern Independent, a Methodist paper, published at 
Auburn, N. Y., edited by Rev. William Hosmer, a man 
noted for his piety and integrity. He had been editor of the 
Northern Christian Advocate, the official organ of several 
conferences in central, northern and western New York, but 
because of his radical and out-spoken views on the question 
of slavery, which was then agitating both church and state, 
the preceding General Conference had elected a conservative 
man in his stead, against the wishes of the patronizing con- 
ferences. This led to the founding of the Northern Inde- 
pendent, with Mr. Hosmer as editor. Several prominent 
ministers were appointed corresponding editors, among 
whom was Mr. Redfleld's friend, Rev. B. T. Roberts. Over 
his own signature about this time, he attempted to show the 
character of this opposition to holiness, in two juapers, entitled, 
"Old School Methodism" and "New School Methodism." 
For writing those articles, he was arraigned before his con- 
ference at its next session, on the charge of unchristian con- 
duct. There was no attempt to deny the truthfulness of 
those articles, neither was Mr. Roberts allowed to prove his 
statements. Yet he was declared guilty, and sentenced to be 
reprimanded by the bishop. From this, he appealed to the 
General Conference. The following year Mr. Roberts was 
expelled on a charge of contumacy, for publishing an account 
of his trial the year before, and republishing in tract form, 



B. T. Roberts Expelled. 301 

the articles on "Old School" and "New School Methodism"; 
though he proved by the real publisher that he had nothing 
to do with it, and the only evidence against him was that of 
one minister, who testified that Mr. Roberts handed him a 
package of the tracts for distribution ; and the character of 
that minister, as a witness, was impeached. 

Mr. Roberts joined the church again on probation, im- 
mediately after his expulsion, and the following year, the 
minister who received him into the church, and several more 
who allowed Mr. Roberts to speak in their churches, were 
expelled for so doing. 

These historical matters will help to explain some things 
in Mr. Redfield's letters that otherwise would not be under- 
stood. 



CHAPTER XLVIII. 

When Mr. Redfield received the letter from Mr. Sher- 
man requesting him to come to St. Charles, according to his 
custom, he refused to go, unless he was also invited by the 
official board of the charge. Accordingly a meeting of the 
board was called, and a resolution inviting him to come was 
unanimously adopted, and immediately forwarded to him. 
As we have already seen, he accepted of the invitation, and 
soon was on his way to the place. 

On his arrival he found Mr. Sherman to be the young 
minister to whom he made the promise, when laboring with 
him in New England, that if lie ever got into a place where 
he needed help, to send for him, and he would come to his 
assistance. He had been transferred to the West a few 
years before, and in the fall of 1S55 was appointed to St. 
Charles and Geneva, in Kane county, Illinois. Mr. Sher- 
man was one of that class of ministers who, in the absence 
of pulpit talent and commanding personality, was endowed 
with a copious fountain of tears; where he could not com- 
mand, nor persuade, by forceful thought or well-put words, 
he could succeed by his tears. But for some reason he had 
failed to make much of an impression upon either the church 
or the world at St. Charles, and in his extremity he sent for 
Mr. Redfield. Mr. Redfield had preached but a short 
time before the various elements in the society were 
thoroughly aroused. The few who were endeavoring to 
serve the Lord drank in his teachings of the doctrine and 
experience of perfect love with avidity and delight. Some 
of these readily understood him and appreciated his efforts. 
A brother and sister Osborne who had known something of 
his work in Western New York., promptly responded in 
approbation. Then there was Sister Snow, afterwards 
known as "Mother Foot," a Methodist of many years, well 

(302) 



A List of Worthies. 303 

read in the theology, history and biography of the church, 
and who, because of her intelligence and force of character, 
had been a class-leader for a number of years. Her watch- 
ful eye ever on the alert for any departure from "sound 
words," perceived that the doctrine, the experience, and the 
methods of Mr. Redfield w r ere Methodistic, and she gave 
her hearty approval of them. Father and Mother Garton, 
who had listened to the preaching of Finley, and Strange, 
and Christie, and Bascom, and many others of like charac- 
ter, were now made to think of olden times, and die old 
man would sing his old-time songs and hymns with new 
unction and relish. And with these was Sister Emily Laugh- 
lin, daughter of Father and Mother Garton, a woman en- 
dowed with remarkable good sense, deep insight into 
character, and an excellent faculty of saying the right thing 
in the right time and the right place. And there were others 
who had not forgotten God, who listened and took fresh 
courage, buckled the harness a little closer, and went into the 
conflict again. 

Some forty of the membership entered into the experi- 
ence of perfect love. Some held back and refused to walk 
in the light. Several old church quarrels were stirred up, 
and the dirty sediment that by its settling to the bottom had 
deceived many with the idea that all was well, now rose to 
the surface in all its loathsomeness. Some became angry, 
some were frightened, and some "cared for none of these 
things," and the meetings were forced to a close. 

But there were some glorious cases of conversion and 
sanctification. Among these was that of Charles Elliott 
Harroun, now and from that time a preacher of the gospel. 
At this time he was a member of the church and choir. One 
night he arose and spoke as follows: "Brethren — I — think 
— if this — is religion — I never — knew anything about it. 
And — yet — I've been — a member — of this church — for more 
than three years." He soon afterwards was gloriously saved. 



304 Life of John W. Redfield. 

He had been forward for several nights, and seemed to be 
struggling hard to find peace. At last, one night, he arose, 
and after a perfect silence for a few moments, and the con- 
gregation waiting breathlessly to hear what he had to say, 
he suddenly screamed at the top of his voice, "I'VE GOT 
IT!" 

Enough entered into the experience of perfect love, in ad- 
dition to those who already enjoyed it, to make "the St. 
Charles Pilgrims," as they began to be called, noted through 
all that region for their power in prayer, the clearness of their 
testimonies, and the joy fulness of their lives. Their prayer 
meetings became seasons of glorious power, and the church 
was often made to ring with the praises of God. 

April 30, 1856, Mr. Redfield wrote to Samuel Hunting- 
ton again as follows: 

"St. Charles, Kane Co., III. 

"My dear blessed Brother Sammy: — I did not leave 
Rochester at the time I expected to, for the people would 
not let me off, and of course I did not receive your letters 
directed to this place, until I arrived here last Thursday. 

"I had felt for years a strong drawing to Rochester, but 
the way did not open until this spring. But such a clinch 
and contest I never had before. Brother Purdy came and 
staid a few days, but the opposition was so strong that he left, 
and I fear that he blamed me for not leaving also. But I 
did not feel at liberty to do so while so many of the pilgrim 
stamp were urging me to stay. 

"We opened meetings in the First church, and soon we 
were so crowded that large numbers could not find a place to 
stand in the church or its vestibule. In our congregation 
were the workers of all the Methodist churches and Presby- 
terians and Baptists, numbers of whom procured letters from 
their own churches and came and joined ours. Then the 
war began in earnest. Some of the Methodist preachers 
threatened to leave their charges if the members did not stay 



Letter to Samuel Huntington. 305 

at home; and the answer they received was, 'Give us some- 
thing to eat, or we will continue to go.' This brought the 
ecclesiastical batteries to bear on me. The presiding elder 
came down upon us, and appointed a business meeting in our 
audience-room, but the preacher-in-charge would not let him 
have it, and the elder behaved so badly that he brought him- 
self under great odium. Then the preachers began to 
preach against us as croakers; but that did not take; and 
then they held an indignation meeting, and threatened the 
pastor with a conference castigation, and to publish me as an 
irresponsible ranter, a heretic, a divider of churches, a maker 
of the people crazy, etc. 

"Then trie men of the world took it up, and I was in- 
formed that about five hundred in number proposed to build 
me a church where the great salvation could be preached 
without hinderance. You may rely upon it that we began 
to have pretty hot work by that time ; and wonderful to tell, 
amid all this, God came in power and some of the most hope- 
less cases in the city were saved. 

"But I thought it best amid such a clatter, to break away 
and come West. It was hard parting with the multitude who 
followed us to the train; numbers of whom followed us for 
twenty miles on the cars, and who gave us their blessing 
and one hundred dollars in cash to help us on our way. 
They also insisted that we should come back next winter, 
and if the fight against us is too hot, to take the city hall until 
a salvation church can be built. 

"But I don't know about the propriety of such a move. 
My heart sank within me, and I asked, 'Who and what am I, 
and what have I done, to merit such opposition?' I must 
say, I could but appreciate the great kindness of the true 
pilgrims who came long distances to meet us at Albion, our 
first stopping place, on our way to the West. Notwithstand- 
ing all we passed through in Rochester, I feel confident, dear 



306 Life of John W. Redfield. 

Brother Sammy, that the good Lord has made a mark in that 
place that will not soon be wiped out. 

"We arrived here on Thursday last. We found the 
people in waiting, and a goodly number of whom had been 
praying for our coming. This is very hard soil, but I do 
not expect much opposition, yet for a while, from the 
preachers; for they are, in many instances, too much engaged 
in speculation, some of whom make their thousands yearly. 
One presiding elder keeps a real estate office, and does busi- 
ness up to the last moment on Saturday, before going to his 
quarterly meetings, and then returns immediately Monday 
morning. This is a great field, and must be cultivated for 
Immanuel. Night before last we had a powerful demon- 
stration in this place. I believe, if we can get down under 
the crust, we shall see salvation power of the right stamp. 

"This is a great place for backsliders who have come 
here from the East. 

"I have done as you requested, and have written a note 
to the paper where my wife used to live, and from where 
our certificate dates her residence. I told you one of my 
reasons for not publishing the fact of our marriage at Bur- 
lington. I knew I was doing nothing morally or legally 
wrong. I knew I would be a subject of suspicion; and I 
did design to make it known, believing that good people 
would appreciate it, and others would be quiet after the first 
blast was blown. But my wife had suffered so much from 
surmises and stories, that she was unwilling to have any- 
thing more said for the gossipers and scandal mongers to use. 
Her cancerous affection is such that any great disturbance of 
the mind aggravates her most agonizing symptoms. In 
one instance, after one of these disturbances, I had to watch 
over her night and day for ten days, before I could subdue 
her agony. Even your kind letter, which we found in 
waiting here, so overcame her, that I was fearful of the 
results for three days and two nights. There was evidently 



Letter to Samuel Huntington. 307 

a transfer to the brain. She became almost wild. I feared, 
that in spite of all I could do, she would lose her mind. Her 
great trouble was the fear that our marriage would injure 
my influence. Under this, her distress became so great that 
I feared her cancer would break out, and then there would 
be no hope; and she must endure the most painful of deaths. 

"But, thank God, your last letter set all things right. O 
Sammy, how I did love you when I got that last letter! We 
both knelt down, and gave thanks to God for that blessed let- 
ter. I did think that my kind heavenly Father put it into 
your mind to write us that letter. May he bless you a thou- 
sand times. 

"But your first letter led me to a deep heart-searching of 
the whole transaction, and I fail yet to see but that I have 
done just right. I did believe that God led me to make the 
selection I did. I had learned about the gossip concerning 
her, and I went to the proper source and found that it was 
all false. I have since seen a number of the most precious 
saints I ever knew, who had been acquainted with her for 
years, and they, with one voice, pronounced her one of the 
most blessed Christians of their acquaintance. And I believe 
her to be one of the best Christians I ever knew. In 
each place where we have been, God has given her 
seals of her mission. Her very large correspondence, 
reaching all over the country, even to England, with 
those who have been helped in their religious experiences by 
her personal efforts, is to me a consoling proof that God 
owns her, and that she is the very one to go with me and 
labor as she does from house to house, as well as at church. 
She is a praying, devoted woman. How I have wished that 
her enemies could happen in upon her devotions and listen to 
the ardent prayers she offers for them. 

"I regretted that it was against her wishes for me to be 
open and to state what I had done, and what I meant to do; 
but when I saw how it affected her, I knew it was best to 



3o8 Life of John W. Redfield. 

do as I did. In this I deceived nobody, for I was under no 
obligations to publish my moves and doings, as long as I did 
no wrong. I thought then, and I still think, that I was led 
by my heavenly Father to make the choice I did, and espe- 
cially so after I found that she had been led to devote her 
life to religious work, visiting poor-houses and prisons, the 
sick and the suffering, distributing tracts and praying with 
the people. 

"If I had time to tell you the many strange providences 
which conspired to bring us together, and to show you the 
fruit of her labors, and how hajopy we are amid all our con- 
flicts, and the protection she is to me many times when oppos- 
ers who neither fear God, nor man, nor the devil, but who 
show a little deference to a woman, I think you would come 
to the conclusion that our union is of the Lord. 
"Yours in great affection, 

"J. W. Redfield." 



CHAPTER XLIX. 

While at St. Charles, Mr. Redfield wrote the following 
interesting letter to Mr. and Mrs. Kendall, which was evi- 
dently designed to minister encouragement in the midst of 
those degenerate times: 

"June 2, 1856. 

"Our very dear Brother and Sister Kendall: — How 
greatly did we rejoice this day in getting a few lines from 
you; and though we sympathize with you, yet with you we 
rejoice that your ties are accumulating in heaven. This may 
startle you, but I think I have good reason to believe that it 
is not essential to breathe the outer air to secure a sentient 
immortality. We often look at your very life like pictures, 
and I never see them without a spring of joy, and a kind of 
sweet assurance that the originals have written on their every 
motive, Fidelity to God. God bless you. We do love you; 
we can't help it; and we don't want to. 

"St. Charles has never been truly broken up; and the 
standard of a genuine, living, active, aggressive Christianity 
has never been preached here until Brother Sherman came. 
Much yet remains to be done, but I do think it looks some- 
what hopeful, when pilgrims dare to pass through the streets, 
giving glory to God with a loud voice. 

"We would rejoice to be with you at your camp meeting, 
but we must be in Green Bay city, Wisconsin, and at a camp 
meeting near there about the 15th of June. 

"I thank the Lord that you still hold on, and press to- 
wards the narrowest of the narrow way. You will see 
great good, but it will be limited. You will be able to 
gather but little wheat among the many tares. Be content 
to be in the minority, for you will never triumph; but if 
unflinchingly faithful, the wheat you gather will be pure 
wheat. The wrong always has been, and always will be, in 
22 (309) 



310 Life of John W. Redfield. 

the ascendency. "Many will say Lord, Lord." Christ 
alone will end the contest, gather the little wheat, and burn 
the many tares. But, oh, my heart says, Go on; go straight: 
the salt of the earth, the seed of the church, are the martyrs. 
God will — he does — bless you; I know it, I feel it when I 
pray for you. ***** 

"I think the pilgrims will yet have to organize a new 
church, and yet that will fail, if they do not guard every 
part of the Discipline against hard feelings against their op- 
pressors. * * * * The opponents of holiness will con- 
quer the pilgrims as long as they remain in the church, as 
slavery will certainly conquer in the legislation of the 
church. There is no hope but in getting away from so great 
a mass of corruption. 

"We must maintain the right though in the minority. It 
is better that few be really saved than that many be only half 
saved, and be lost at last. Your opponents may be silent, 
but not dead. They will bide their time, mature their plans, 
and make you at last feel their power. 

"Your presiding elder, , is fairly in for it, and 

must now stand fire. I pray God that he may stand firm for 
the right. If he keeps to the right, God will see him out in 
the end, but not now. Now he must suffer, but the next 
generation will see him righted. Above all, God will approve 
him at the last. 

"Yours as ever, 

"J. W. Redfield." 

After this meeting closed, Mr. Redfield spent a few days 
in Aurora, a young and flourishing city twelve miles south. 
Some of the St. Charles pilgrims went with him, and were 
a great help in the services. Here quite a number, also, 
entered into the experience of perfect love. 

The next trace we have of Mr. and Mrs. Redfield is at 



Letter to Mr. and Mrs. Kendall. 311 

Mackinaw Island, recruiting: their strength for the next sea- 
son's campaign. 

While at Mackinaw, Mr. Redfield writes the subjoined 
letter to Mr. and Mrs. Kendall, which, to many, will be of 
special interest because of the views it expresses concern- 
ing the division of the church which he believed would 
result from the opposition the revival of primitive Meth- 
odism was destined to bring with it: 

"Mackinaw, Mich., July 27, 1856. 

"Dear Brother and Sister Kendall: — Your letter of June 
23 reached us day before yesterday. While we most deeply 
sympathize with you in your affliction, we thank God and 
take courage for the assurance we have that your faces are 
still toward Mt. Zion. The pamphlet you sent us is a rich 
and rare omen for good. It was read by the preacher at St. 
Charles before he forwarded it to us, and from his report I 
believe it has greatly strengthened him to hold on unflinch- 
ingly to the right. 

"Now I am no prophet, but I think we will never suc- 
ceed in cleansing the church. God and truth have always 
been in the minority. Men act out the impulses of their 
moral state, — they always have, and always will. You may, 
if you can, overwhelm and check their schemes, by gaining 
numbers to the cause of truth, but the devil never was known 
to surrender the wrong and to contend for the right. This 
will always be so as long as a single person is left unsaved. 

"Some ministers have never been converted; and others 
have backslidden. None of them can be brought to appreci- 
ate what we know to be right, until they are saved. God 
himself cannot make them love and sustain a cause at which 
their nature revolts. There are two distinct and totally op- 
posite elements in the church, which can never harmonize 
until one gives way to the other. There seems no possibility 
of this. As God lives there is no rational hope but in separa- 
tion ;and yet I would by no means hoist the banner of separa- 



312 Life of John W. Redfield. 

tion, for you cannot then keep out the spirit of carnal war- 
fare, and that will be death to spirituality. If our daring 
brethren will persistently hold on to their plan of resuscitat- 
ing Methodist usages, and keep the central idea of Jesus and 
a full salvation before the people, they will yet see the day 
when the masses will be saved and go with them, and formal- 
ists will compel the separation. You have the right men for 
your leaders, and you have more sympathizers than many of 
you are aware of. Some of these have not the daring to 
stand alone, or even with a few in a cause which though 
right is unpopular. May the Lord bless the faithful ones. 

"We are getting recruited for the fall campaign. We 
have invitations to go into Illinois and Wisconsin, which, 
the Lord willing, we will respond to about the first or the 
middle of September. 

"Remember us to Sister S . If it is the Lord's will 

we would be glad to welcome Sister Kendall and her to this 
place. I don't know what success she will meet with in her 
application to Dr. Durbin [missionary secretary at that time] 
for a field of labor on missionary ground. I have my fears 
that she will not succeed, but hope for the best. However, 
the will of God be done. If I had a bank, and knew it was 
the will of God, I would open up a field in the West where 
she might begin to work for God at once. 

"My dear wife says, 'Send her my love, with all my 
heart'; so you see you'll have to come here to bring it back. 
"Yours as ever, 

"J. W. Redfield." 

Early in September they left Mackinaw, for Wisconsin. 
After a short visit with an old friend, they went to Fond du 
Lac, where a glorious work began. Here he was greatly 
annoyed by the jealousy of the pastor. After vainly attempt- 
ing to array the members of the church against Mr. Redfield, 
he wrote to the East to find what he could to injure his influ- 



Temptation Overruled. 313 

ence. One of the parties to whom he wrote informed Mr. 
Redfield of this. Some one communicated to this pastor 
some rumors of Mr. Redfield's old family trouble, of which 
the most was made. Mr. Redfield went to him about it, but 
found him in a warlike mood, and concluded to let it go. 

Under great temptation to give up the struggle, Mr. 
Redfield left this place with the thought of looking up a 
home, and engaging again in his profession. But his way 
in that direction was providentially closed up, and he turned 
again to the work of the Lord. He was engaged for a 

short time in A (probably Auroraville), where he found 

kind friends, and where God came to his help in old-time 
power, and many were saved. 

From here he went to New London, where he found a 
good, kind preacher, -but a small society, and only one, a 
Quakeress, to pray at the altar. Because of this, Mr. Red- 
field was led to invite forward only those who would do 
their own praying. They did come, and God blessed them 
in great power. 

From New London Mr. Redfield went to Jefferson, 
Wisconsin, at the invitation of a preacher whom he had 
known in the East, Rev. G. H. Fox. Here the Spirit of 
God had free course, and blessed were the results. 

While here he received the news of the grievous fall of 
one who had been a strong advocate of holiness. Several 
allusions in some of his letters which follow are explained 
by this. 

In a letter to the Kendall family, dated at this place, he 
writes: 

"Jefferson, Wisconsin, December 20, 1S56. 

"My very dear Brother and Sister Kendall: — Your 
letter came to hand yesterday, confirming what I would not 
entertain for a moment before. Well, God would not let 
the Israelites have the body of Moses to worship, and, as 
you say, we must learn that we cannot trust in any one but 



314 Life of John W. Redfield. 

Jesus. But oh, how I feel for . I cannot but believe if 

all the circumstances of the case were known, sympathy and 
sorrow would be our prevailing feelings towards him. I 
wrote part of a letter to him this morning, but after reading 
it over, I burned it. I will try again. But enough of this. 

"I am glad to hear such good news of Johnny, as to both 
physical and spiritual things. My thoughts often turn to the 
poor pilgrims. My heart almost sinks when I hear that the 
tried and true are being driven from the field, and weaken- 
ing the little band who stand for the right. Shall the enemy 
yet triumph? I am more and more confirmed in the opinion 
I expressed long ago that amputation alone will save vital 
piety. It has come to this, a candidate for the presidency of 
the United States, in order to election, must guarantee the 
people that he will do his best to crush out the humanitarian 
spirit that inspires the abolitionists, and offer premiums to its 
opposite; and in some of our conferences candidates to be 
received into the ministry, instead of being required to pledge 
themselves to uphold the doctrines and spirit of Methodism, 
are required, virtually, to oppose them. 

"Just take a common-sense view of the facts. In con- 
tending for the right, some will weary of the conflict, and 
for the sake of peace will leave the field. Every instance 
of this will give fresh courage to the opponents of spiritual 
religion. Others will become dispirited and call for a cessa- 
tion of the struggle, and when the little band is reduced 
small enough, they will be surrounded, and made an easy 
prey. To be in a minority is to be rebellious, while to be in 
the majority is to be loyal. You think that some already 
fear that you are too fond of war. But I ask: Have you 
any selfish motive in this matter? Is it to have your own 
way ? Is it not because you see the cause of Christ suffer- 
ing, and men perishing? You answer: c Yes.' Well, should 
you not contend against everything that wars against Christ? 
Whenever the church ceases to be aggressive, — ceases to be a 



Letter to Mr. and Mrs. Kendall. 315 

conquering power, — she loses in spiritual life. No! no! dear 
brother and sister, 'contend earnestly for the faith once de- 
livered to the saints.' Contend, at least, until you are equal in 
zeal, faith, fidelity, and purity with the early saints; then if 
the Lord intimates that you may slack your pace, or ease up 
in your thoroughness, you will be at liberty to do so. But 
if you contend, not for an improvement, but for the right, 
you will have battles, and all manner of evil will be spoken 
against you. Remember, it is of small concern what men 
may think of you. The judgment day will adjust all wrongs. 
How cheering the anticipations of the words from our 
Father, 'My child, you have done right.' Oh, that is enough ! 
Let us fight on. 

"This great West is famishing for the bread of life. It 
is all hurry and bustle, hastening to be rich. You can 
scarcely turn without running against a backslider. I went 
out early to build a fire in the church last evening, and in 
came an old backslidden class-leader from Scottsville, N. Y., 
all broken down, and said, 'Sir, this is the first time I have 
been in a church in seven years. Myself and wife, and 
children, are all backslidden. But if there is any hope for 
me, I want to get back to the Lord.' 

"There is an awful spell on the whole place. Brother 
Fox went into a store the other day, and as soon as he spoke 
to the first man, he broke down and wept, and soon all in 
the store were affected in like manner. 

"We expect to go to Appleton about the first or the 
fifteenth of January. 

"You don't know how I want to see your faces in the 
flesh once more, and with you have another season of sal- 
vation and power. My wife is being greatly blessed. She 
is trying to do her duty. She spoke to a man the other day, 
— one who is very prominent in the church, and had more 
piety than all the rest, — but he became offended because of 
her close questions, and went to Brother Fox, and requested 



316 Life of John W. Redfield. 

him to send us away. But a few nights after he was 
gloriously blest, and confessed clear down to the bottom, 
and now is being used mightily to break down others. He 
has forgiven Mattie. 

"The Lord knows I love you. Remember us to all the 
pilgrims. "J. W. Redfield." 

On leaving Jeffersonville, Mr. Redfield went to Wauke- 
sha, where he found another old friend in charge of the 
work, and who was willing to let the truth and the Holy 
Spirit have free course. God came in glorious power, and 
many were saved. 

"Mr. Redfield now made his contemplated visit to Apple- 
ton, Wis., the seat of Lawrence University. This was a 
Methodist institution, and with the church, made the place 
a strong Methodist community. Rev. William McDonald, 
now editor of the Christian Witness of Boston, and also 
president of the National Holiness Association, was pastor 
of the church. Then, as now, he was an earnest advocate of 
the experience of entire sanctification, and boldly stood by 
Mr. Redfield's work. Among the professors in the universi- 
ty, was Rev. N. E. Cobleigh, who afterwards was known as 
a strong man in the Methodist Episcopal Church, and Profes- 
sor F. O. Blair, who was a student in Middletown, Connec- 
ticut, at the time of Mr. Redfield's great meeting there. 
Mrs. Blair was preceptress in the university, and with her 
husband entered heartily into the work of saving souls. For 
a long time, there had been a strong infidel influence in the 
community, and in the university an infidel club had been 
organized by some of the students. Regular meetings were 
held, and the members of the club were active in propagat- 
ing their opinions. Christianity was unmercifully ridiculed, 
and professors of religion were subject to sneers and scoffs. 
Just before the revival opened, the faculty had forbidden the 
meetings of the club; and about the same time, Dr. Cobleigh 
preached a sermon in which he declared that personal experi- 



The Infidel Club and the Revival. 317 

ence was the true test, to each individual, of the truth and 
reality of the Christian religion, and proposed to these skep- 
tics to make an honest test of the matter by believing on the 
Lord Jesus Christ. An invitation was then given them, to 
come forward to the altar, and several of the most promi- 
nent came. Of course they experienced no benefit, and they 
went away boasting that they had tested the matter, and 
found there was nothing to it. 

The most aggressive of these skeptics was a young South 
Carolinian. He was very intelligent and an excellent scholar. 
Aside from his infidel sentiments, he was a model young 
man. 

A daily prayer meeting was started in the college at the 
commencement of the revival meetings, for the benefit of 
the students. In one of these this young man arose and 
declared that there was not, nor could be such a thing as 
experimental religion, and that the idea was a delusion and 
a snare. Before he was fairly seated, Professor Blair arose 
and related the story of Gallileo and the priests who con- 
demned him for teaching that the world moved. He de- 
scribed the scene: Gallileo recanting on his knees, but as he 
rises, whispering aside to a friend: "But it does move" He 
then remarked, that the truth of the gospel did not depend 
on the belief of any man or of the world of mankind. The 
meeting then went on without any further interruption. 

The revival had such an effect upon the students that 
from that time Christianity was so in the ascendency that 
the skeptical felt the atmosphere too uncongenial, and one 
after another dropped out from the college ranks and went 
away. Not one of that infidel club ever graduated from 
that institution. 

The young Carolinian already described was the last to 
go. He was a member of a class in mental philosophy with 
Professor Blair as instructor. One day he was called upon 
to recite a lesson wherein the author makes the statement, 



318 Life of John W. Redfield. 

and lays it down as a principle, that no one can have any 
knowledge of a sensation, emotion, or feeling which he has 
never experienced. He presented the authors views clearly 
and distinctly. The professor then asked him: "Do you 
think that principle correct?" 

He answered promptly, "I do." 

"Then you think that a person who has never enjoyed re- 
ligion can have no knowledge of that experience?" 

The infidel paused ; for he saw the dilemma this placed 
him in, and remembered his words spoken in the prayer 
meeting. A deep crimson blush rushed upward from his 
collar over his neck and face till lost in his abundant hair; 
and then he gasped out, "I suppose not." He never re- 
covered his assurance, and at the close of the term departed 
never to return. 

In this meeting many were converted, and also many 
were sanctified. 

When the summer came (1S57), Mr. Redfield made his 
way to St. Charles, Illinois, again. He came in time to 
attend a camp meeting, held in June, near that place. The 
presiding elder, Rev. E. H. Gaunnon, was a good man, and 
stood nobly by the work. He gave Mr. Redfield the utmost 
liberty. On Friday evening he preached. A storm had 
driven the people into the tents. This was before the day 
of large tabernacles and rented tents. Each family had 
their own tent of their own construction; except when 
several families, or a whole society, united and occupied a 
very large one. In such a society tent, Mr. Redfield preached 
on perfect love. 

Toward the close of the sermon he used the following 
illustration of the reason so many fail to obtain it. He said: 
"An old lady once, on reading the eleventh of St. Mark 
before retiring for the night, said: 'There, that is just what 
I want to have done. Here is this great hill between me 
and my neighbor's house. I'll just ask the Lord to take it 



Fifteen Preachers Sanctified. 319 

away.' So down upon her knees she went, and prayed 
accordingly. In the morning, as soon as it was light, she 
hurried to the window, and there stood the hill where it did 
before she prayed. 'Well,' said she, 'I thought it would be 
just so.'" "So," said Mr. Redfield, "many pray, and when 
the answer does not come, they feel, 'I thought it would be 
just so.' " 

The meeting closed, and most of the preachers retired to 
the tent provided for them, and went to bed. Soon one of 
them asked the question: "What do you think of the doc- 
tor's sermon?" 

"It was all right," answered another. 

"If he is right, we are all wrong," said still another. 

"If we are wrong, we had better get right," said still 
another. 

"I'll go at it now, if you will," said still another. 

In a few minutes they were up and dressed and on their 
knees in prayer. Soon the people from the tents were kneel- 
ing round the preachers' tent, on the outside, engaged in 
prayer; some of them for their pastors, and some for them- 
selves. On past midnight this impromptu service ran. One 
after another of the preachers entered into the experience, 
until fifteen were rejoicing in its possession. 

This was the beginning of better days for the people of 
God in this section of the country. In the following winter 
— 1857-185S — memorable as that of the great revival, these 
preachers, all aflame, entered into the work with a zeal born 
of the Holy Ghost, and many were the victories for Christ, 
strong and permanent. The work in what was called the 
"Fox River region" took on a type of thoroughness and 
clearness that made the converts marked and distinct wher- 
ever they went. Some were called Redfieldites who had 
never seen or heard of Mr. Redfield. 



CHAPTER L. 

On July 4, 1857, Mr. Redfield wrote the following 
letter, which indicates that hostility to vital godliness was 
becoming more intense and general throughout the church, 
and that his own long-deferred hope of reformation without 
separation was rapidly giving way: 

"My very dear Brother and Sister Kendall : — -God and my 
own soul only know what drawings I feel towards you, and 
how it rejoices my heart to hear from you once more. How 
gladly would I go almost any distance to see you! Your 
fame has spread even to Wisconsin, and among the preachers 
you are regarded as the offscouring of the earth. Praise the 
Lord! The Buffalo and Western Advocates have put their 
mark upon you. Bless the Lord! I have shown the Medina 
paper, you sent me, to some of the preachers, and I think 
some of them are getting their eyes open. It is with much 
tribulation we must enter the kingdom. With my whole 
heart I can say, I believe you and those who stand with you 
are the representatives of primitive Christianity and early 
Methodism. My soul says, The Lord bless and keep you 
to the end. Bonds and afflictions await you, and every one 
who dares to merge every interest in God's will. I often 
inquire, Will the pilgrims hold out? or will they be dis- 
heartened, and finally give up the contest, and be content 
with saving themselves, and let others go to perdition? I 
am sure that they who have arrayed themselves against you 
will never cease their hostility till they put you down. If 
they succeed, where is the hope of the church? God only 
knows how sorrow fills my soul when I look at the gloomy 
prospect. 4 By whom shall Jacob arise? for he is small.' 
Will Brothers M'Creery, and Roberts, and Kendall, and 
others grow weary, and say, What is the use of the unequal 
contest? I am more than ever convinced that it is duty to 

(320) 



Letter to Mr. and Mrs. Kendall. 321 

prepare for a separate organization, which, if judiciously 
pursued, will build up a church, in the midst of severe perse- 
cutions, perhaps, yet a church that will bless the world, and 
compel the opponents of vital godliness to feel their de- 
ficiencies as now they cannot. But, of course, you know 
your own duty. My prayer is, that God may direct you. 

"It sometimes seems strange that God does not come to 
your rescue, if you are in the right; and in some unmistak- 
able manner demonstrate that. But I remember that God 
must protect the free agency of man, and then hold him 
responsible for results. He permitted his ancient prophets 
to be slain. He permitted the papacy to clothe the church 
in sackcloth for 1200 years. So it has been from the 
beginning, and probably will be until the end of time. 

"But may not great good come to them who endure, 
though painful it may be? It hurts the penitent sinner to 
humble down and confess his sins, and then accept the 
humble Nazarene. It hurts the convert to sacrifice all, 
and become a whole burnt offering on the altar of God, 
before he can be sanctified. It hurts to have those, who 
have been your friends, drop off one by one, because they 
cannot risk their reputations to defend you. Here we must 
often stand alone, with none but Jesus who dares to own us. 
We may have to stand with the Marys, and see Jesus 
wounded in the house of his friends, and be unable to help 
him. A word, or a tear, or a groan in his favor, may cause 
them to strike him the harder and deeper. They may strike 
you down until you seek a place of solitude where you may 
weep out your sorrow alone; but to see them strike your 
Lord, who can endure it? 

"May I say, I see all this in the distance as your cup? 
What if M'Creery, and Roberts, and Hard should shrink 
from the bootless task, and strong hands should be laid on 
you to put you out of the conference? Will you and your 
dear wife stand for God, and trust Elijah's ravens for your 



322 Life of John W. Redfield. 

supplies? Oh, my heart is full! May the suffering Jesus 
be with you. 

"Yours, 

"J. W. Redfield." 

The* following letter, written by a personal friend, 
will further show what influences were at work in opposition 
to a revival of primitive Christianity, and will also be of in- 
terest as showing the personal character of the man himself. 

Mr. Kendall was serving the Chili, N. Y., circuit at this 
time, a strong country charge, and one where he had brave 
friends to stand by him. 

"Chili, Aug. 21, 1857. 

"Dear Brother Phelps: — -Since I saw you I have been at 
two camp meetings — on Niagara District and at Wyoming. 
At the former, the doctrine that we are entirely sanctified at 
conversion was boldly proclaimed. Brother Wm. Cooley 
requested me to exhort in his place, and set the matter right. 
I occupied forty-five minutes in trying to do so, while the 
Regency preachers prayed God to have mercy upon me. I 
felt a good conscience all through. 

"At Wyoming camp meeting I preached on the same 
subject. Brother Abell arose, as soon as I was through, and 
backed what I said. The presiding elder and two preachers 
then exhorted against me, after which Brother B. W. Gorham, 
of the Guide to Holiness, stood by me and the truth nobly, 
for which the presiding elder, as soon as the service closed, 
took him off into the woods. Some of the preachers roar 
against me "like the bulls of Bashan." I know not but they 
will gore me, tear the ground, or something, at the conference. 
I do not expect to remain at Chili. I go to conference, not 
knowing what will befall me there; nor do I trouble myself 
at all. Naught can harm me while I abide in Christ. 
"Your militant brother, 

"W. C. Kendall." 



A Persecuted Band. 223 

But the conspirators were already at work, plotting - and 
planning against these men. When conference came, Ken- 
dall, talented, successful, and beloved by the humble and 
spiritual, was confronted by a bill of charges, and only 
escaped trial for lack of time; then was sent to West Falls 
circuit, "the whipping post" of the conference. 

B. T. Roberts was tried on a charge of unchristian con- 
duct, and, not being allowed to defend himself with testi- 
mony, was declared guilty, sentenced to be reprimanded by 
the bishop, and then sent from Albion, a strong station, to a 
country village, 

Joseph McCreery was treated in like manner. 

When the bishop concluded the reading of the appoint- 
ments, for a moment the pilgrims hung their heads in sorrow 
at this manifestation of the bitter spirit of their persecutors. 
The bishop called for a verse of song, and Kendall, with a 
full and steady voice led off with : — 

"Come, on my partners in distress, 
My comrades through this wilderness, 

Who still your bodies feel; 
Awhile forget your griefs and fears, 
And look beyond this vale of tears, 

To that celestial hill." 

The bishop was about to pray, but Kendall sang on, 

"Beyond the bounds of time and space, 
Look forward to that heavenly place, 

The saints' secure abode. 
On faith's strong eagle pinions rise, 
And force your passage to the skies, 

And scale the mount of God." 

Again the bishop was about to kneel for prayer, but 
Brother Kendall continued to sing: — 

"Who suffer with our Master here, 

We shall before his face appear, 

And by his side sit down. 



324 Life of John W. Redfield. 

To patient faith the prize is sure; 
And all that to the end endure 

The cross, shall wear the crown." 

By this time every head of the persecuted band was up, 
and as they sang they believed, and hope grew strong. Some 
fell to the floor; some shouted aloud, while Brother Kendall's 
voice continued still to make the auditorium ring with 
heavenly melody, as he sang: — 

"Thrice blessed bliss-inspiring hope, 
It lifts the fainting spirits up, 

It brings to life the dead. 
Our conflicts here shall soon be past, 
And you and I ascend at last, 

Triumphant with our Head. 

"That great mysterious deity, 
We soon with open face shall see; 

The beatifiQ- sight, 
Shall fill the heavenly courts with praise, 
And wide diffuse the golden blaze, 

Of everlasting light." 

The bishop then prayed, the doxology was sung, the 
benediction pronounced, and the pilgrim preachers went to 
their appointments without a sigh. 

In the following letter, Mr, Kendall describes his new 
circuit. 

"West Falls, Erie Co., N. Y. 

"Sept. 16, 1857. 

"Dear Brother Roberts: — I find myself on my new field. 
Four or five appointments — no parsonage — one prayer meet- 
ing — some fifty or sixty members; and they have been giv- 
ing their preacher two hundred and fifty dollars to live upon. 
The starvation system is in full blast in my case. I shall 
have a good year, however, if I have any year. One ap- 
pointment is within ten miles of Buffalo; and I have serious 
thoughts of establishing one within the heart of the city its- 



A Letter to B. T. Roberts. 325 

self. God may have designed, by my appointment, to pour 
out a vial of wrath 01* mercy on the seat of the beast : . I in- 
tend to watch the openings of providence, and to enter them 
in the name of the Lord. 

"I think of you often, and fear lest you will be discour- 
aged in view of the state of things. The Regency pressed 
you hard in LeRoy; but it was not you they were after, but 
the blessed Jesus. I never realized the corrupt state of our 
conference as when we were voting on your case. Such 
combination to crush a brother I did not suppose could be 
with us. As you said on the conference floor, 'Some of us 
will die hard.' Don't be discouraged, brother; we have not 
suffered much yet. As you said to me on the night of your 
sentence and execution, 'It is an honor to be denounced by 
those men.' Such bribery as they practiced is a disgrace to 
any set of men who make no pretense to religion. But I 
must stop, or my head will be off next. 

"I spent the Sabbath after conference in LeRoy. Broth- 
er asked me to preach, after consultation with A. P. R., 

and to preach the first sermon. I had a very good time. The 
Lord blessed me. I have no doubt that he willed that I 
should spend that day in LeRoy. McE. invited Mrs. K. and 
myself home to dinner with him, and treated me as respect- 
fully as he knew how. Brother Shepard, a class-leader, said 
in class that he did not know the brother who preached; but 
if that was Nazaritism, he was a Nazarite. R. cautioned the 
people to 'beware of troublers.' Brother Colton was very 
friendly. Brother Anderson, just as McE. was about to 
pronounce the benediction, cried out, 'Brother Kendall will 
preach in the Congregational church at five o'clock, the Lord 
willing.' The house was well filled, and we had another 
.good time, and followed the sermon with a sort of love-feast. 
The N s are becoming popular in LeRoy. 

"I expect you, Brother McC. and Brother Cooley will 
see to the pilgrims in that northern region. Brother Colton 



326 Life of John W. Redfield. 

said, on Monday morning, as I was about to leave, that he 
thought Brother Roberts and myself ought to go through 
the conference holding meetings. Indeed, I was almost per- 
suaded, as they did not locate me, to locate myself, and be 
free to go everywhere, preaching Jesus. We must circulate, 
as much as possible, among the people. God will give us 
this land yet. I give the Regency fair warning, the Lord 
helping, I will do my duty to them this year. My address is 
as above. Write if you have a mind. 

"Yours, through the war, 

"W. C. Kendall." 

On Nov. 5, Mr. Kendall also wrote in another letter as 
follows: 

"Dear Brother Phelps: — * * * * You speak of 
our being scattered, and exhort me to keep up courage. I 
have no doubt that it is as I told some of my people; I was 
sent here to be whipped and starved, but I don't expect to re- 
ceive either. I have five appointments, and preach three 
times each Sabbath. There is no pastor of any denomination 
living within the bounds of my parish. I preach in four 
comfortable meeting-houses — two of them Methodist, one 
Union; the fourth is owned by twelve sinners. Abundance 
of work — scarcely any religion, only one choir to bother. 
No revival has been here for years. My health is good — 
my courage, also. 

"We have just had our first quarterly meeting — a very 
good season. One soul soundly converted — a little of the 
first fruits. A few were a little displeased on finding the 
door closed, they being late to love-feast. The love-feast 
was a blessed season. Many saw the benefit of the Meth- 
odist rule. * * * * 

"Your brother to the end of the war, 

«W. C. Kendall." 



Mr. Kendall's Death. 327 

This was Mr. Kendall's last appointment. In the midst 
of a glorious revival, he sickened and died. His death was 
one of the most triumphant. A short time before his de- 
parture, he said: "I've been swimming for two days in the 
waters of death, and they are like sweet incense all over 
me." Waving his hands in holy triumph, he repeated the 
lines : — 

"Bright angels are from glory come; 
They're round my bed, they're'in my room ; 
They wait to waft my spirit home — 
All is well," 

and passed away to that better land, where "the wicked 
cease from troubling and the weary are at rest." 

The day of his funeral the pilgrim preachers gathered 
around his remains, and clasping hands above them, vowed 
fidelity to God. 

It is said of this blessed man, that he was one of nature's 
noblemen in every way. A large, strong body, a frank and 
noble face — the radiance of which has smitten sinners 
with conviction — broad and well - cultivated mind, and a 
large heart. To know him was to love him; to be 
with him, was to be rebuked for sin, and to be moved 
towards Christ. Joyous, buoyant, faithful, untiring in 
zeal, he wrought amid fierce persecutions which followed 
him to the grave. His friends were of the choicest, 
purest, the most devoted. His enemies were the worldly, 
the carnal, the time-serving, and the untrue. His bitterest 
enemies fought him while he lived, and eulogized him after 
he was dead. 

The venerable Father Coleman once said to the writer: 
"I knew him ; and such a face as his I never saw before. I 
think he was the sweetest, faithful man I ever knew." 



CHAPTER LI. 

In December, 1857, we find Mr. Redfield in St. Charles, 
Illinois, again, endeavoring to break through the crust of 
which he spoke in a former letter; but for some reason, 
never explained, he was unable to reach the signal victory 
here, which he experienced in other places. A few were 
saved, the pilgrims strengthened, while those in the church 
who resisted the light, settled into a deeper hostility to the 
doctrine and experience of holiness. 

On the 21st of December, he wrote a letter to Brother 
and Sister Kendall, of which the following is a copy: 

. "St. Charles, 111. 

"My dear Brother and Sister Kendall: — We received 
your very welcome letter before we started for this place. 
How glad we were once more to hear from you! We had 
heard from you and many of the pilgrims through Brother 

J. D. R- , a few weeks ago; and now and then we get a 

little information through Eastern papers, which give us a 
little clue of what is going on. But we want to see you, if 
the Lord permit. 

"We are now on our way to a southern clime — Texas, 
probably — where we wish if possible to find a place for a 
colony, where we can establish a type of salvation which will 
live. We think that not less than one hundred and fifty to 
two hundred will go between this spring and next fall. 
Among them will be a number of preachers, and most of the 
remainder will be Methodists. We shall only invite those 
who have a living religion. I go to select, if I can, from 
ten to fifty thousand acres of land, in a body in some eligible 
location, this to be distributed among the colonists. A 
prominent object is to get a location where invalids like 
Mattie will be likely to gain health, more surely than in 
northern latitudes. What information I have with respect 

(328) 



Runs into Some Old Roots. 329 

to Texas is, the climate is most delightful, fully equal to the 
best portions of California. 

"We have been holding meetings here, and have seen 
some as powerful conversions as I ever knew. But our plow 
has run into some old roots, of from five to twenty years old. 
We tugged, and ground, put on more team, and cut our way 
through, until some thought we had got through all. But 
I think there is more yet, and may be worse than any we 
have yet seen. Whether we can force our way clear through 
is more than I can tell. Mattie is afraid to have me press 
it through, but I have no fears for myself, and would sooner 
run under than leave the work half done. How we shall 
succeed remains to be seen. 

"We expect to leave here by the middle of January, and 
I wish to hear from you once more before then. 
"Yours in love, 

"J. W. Redfield." 

* An appendix to this letter, written by Mrs. Redfield, 
says they had been in St. Charles three weeks. God had 
been with them in power. Quite a number had been con- 
verted. Sne refers to the troubles, and thinks the preacher 
in charge ought to take hold of them, and not leave so much 
for Mr. Redfield. 

This preacher in charge was Rev. Charles French, a 
good man, who loved God and the truth, and was in hearty 
sympathy with an earnest salvation. He remained a firm 
friend to Mr. Redfield for years; 

How soon the visionary scheme, described by him in the 
last letter was given up, there is nothing to show; but this is 
the first and the last trace of it to be found. 

About the first of January he went to Elgin, Illinois. 
The pastor was Rev. C. M. Woodward, who knew many 
of the ministers in the Genesee Conference, of which he had 
been a member. He knew much of Mr. Red field's work in 



330 Life of John W. Redfield. 

the East, and was prepared to receive him here. The notion 
that it was best to keep the control of the services in his own 
hands, as preacher in charge, was somewhat in Mr. Redfield's 
way, as the latter's experience in revival work enabled him 
to surmount difficulties, where others knew not what to do. 
In this meeting Mr. Redfield did the preaching and invited 
seekers to the altar, but Mr. Woodward managed the prayer 
service. Mr. Redfield's success was due largely to his skill- 
ful management of seekers at the altar. 

The work moved slowly at first, but after a little, it be- 
gan to take hold of the membership. Quite a number of 
them entered into the experience of perfect love. But there 
was no general break among sinners. 

While engaged at Elgin, Mr. Redfield was visited by 
Mr. M. L. Hart, of Marengo, a village twenty-five miles 
away, at the instance of the official board of the Methodist 
Church, to request him to assist in a revival at that place. 
Mr. and Mrs. Hart had been somewhat acquainted with Mr. 
Redfield's labors in the East, and when they heard of his be- 
ing in Elgin, they recommended him to the Marengo 
church. He consented to go, on condition that the official 
board would allow him the liberty to preach according to the 
Bible and the Methodist Discipline. On Mr. Hart's return, 
a meeting of the board was called, and a motion to invite Mr. 
Redfield on his own conditions was unanimously adopted. 
Mr. Redfield on learning of this determined to go as soon 
as he could leave Elgin. In the midst of this he received a 
telegram as he entered the church one Saturday evening, that 
his friend, William C. Kendall, was lying at the point of 
death. After the service Sunday night he wrote the follow- 
ing letter: 

"Elgin, 111., 12:30, Sunday Night. 
"My dear Brother and Sister Kendall: — I received your 
dispatch while going into, church last night. And as there 



Letter to Mr. and Mrs. Kendall. 331 

was no mail or train until Monday afternoon, it afforded me 
time to think and pray over the matter. Brother Wood- 
ward had already left for Marengo, to fill my appointment 
there until I came, that I might stay here over the Sabbath. 
I laid the matter before the Lord last night, and in great 
distress of mind, I asked: 'What shall I do?' When I thought 
of the work of God, and of your sickness, I said: 'We 
cannot spare Brother Kendall.' Then I said : 'Lord, tell 
me which way I shall go' ; and a sweet, blessed influence 
came over me, which seemed to say: 'You attend to God's 
business, and he will attend to Brother Kendall better than 
you can.' And I feel at perfect rest when I trust Brother 
Kendall in his hands. 

"Elgin has about 3,000 people, and it is said they have 
never known such power as we have in our meetings. And 
there is a fear that if I leave it will go down. This night 
we have had one of the most awful and glorious times. The 
straight way of holiness has most signally triumphed. To- 
morrow I must go to Marengo, about twenty-five miles from 
here. The preacher there is used up, can preach no more, 
and must have help. Here they are pressing me to stay. 
There they say I may go the straight way. There are also 
two other places awaiting me; one twenty miles south, and 
the other at Galena, a city of 10,000 or 12,000 people. Amid 
these calls and promises to let God have a fair chance, to- 
gether with what we now have, you may well judge of the 
rack on which my mind was cast by your dispatch. 

"All I can get from the Lord is: 'Keep at work, and I'll 
take care of Brother Kendall.' I fear to get out of God's 
order, and it seems to me to be his order that I confine my 
labors at present to Marengo and Elgin. I feel at rest about 
you, some way. You know I had got started for the South, 
but as this door opened, I felt I must risk Mattie's 
health, and she is now better. This, to me, is another evi- 
dence that I am in the right field for the present. 



332 Life of John W. Redfield. 

"You did not state what is the matter with Brother 'Ken- 
dall. Write to me at Marengo. 

"I feel wonderfully at rest in regard to Brother Kendall. 
It doesn't seem as though the Lord would take him to glory 
yet. I could die for him, and nothing but the strong impres- 
sion of duty keeps me here. If it were not for that, I would 
take the first train to come to you. 

"Glory to God, all is well. Hallelujah! 

"J. W. Redfield." 

When Mr. Redfield arrived at Marengo, he had an 
opportunity to listen to the religious testimonies of some of 
the membership, and saw that it would take very thorough 
work to give the stamp of piety that was needed in that 
place. It was also evident that a large portion of those who 
had professed to be converted knew but little about religious 
experience. In his first sermon he endeavored to show that 
it was the privilege of Christians to live in .the land of 
Beulah constantly. This so shocked some of the member- 
ship that they could scarcely endure him from that time. 
One member of the official board has informed the writer, 
that if it had not been for the pledge that they would let 
Mr. Redfield go straight on the Bible and Discipline, it 
would have been difficult to have gained their consent to let 
him continue. They never had heard the truth presented in 
that way before. 

General Superintendent E. P. Hart, of the Free Methodist 
Church, son of the M. L. Hart who bore the request to Mr. 
Redfield to come to Marengo, says: 

"I had professed religion during the meetings that had 
been held previous to the Doctor's coming, but I knew 
scarcely anything of real religion. I had heard father and 
mother speak of the Doctor in such strong terms, and such 
wonderful reports had come to us of the meetings at Elgin, 
that I was full of expectation of listening to marvelous 



Revival at Marengo, III. 333 

eloquence. I went to a friend and relative of mine, a lawyer 
by the name of Rogers, and invited him to go with me and 
listen to the wonderful man. I became very anxious that 
Rogers should be favorably impressed, and remarked as we 
approached the church, 'He may be a little embarrassed to- 
night, as he is a total stranger, and may not do as well as 
when he becomes better acquainted.' When we got inside 
the church, I found it very difficult to get Rogers a seat, and 
was obliged to take one of the pulpit steps for myself. As 
soon as the Doctor commenced, I forgot all about Rogers. 
My hopes of heaven were all swept away by the truth, and 
from that time I could not conscientiously profess religion. 
The Doctor had taken tea at our house, and now went home 
w r ith us to tarry for the night. As soon as we had got seated 
around the stove, after our return, he asked me how I 
enjoyed the meeting. I replied, 'Oh, very well; I am not 
used to quite so much noise.' 

"'My brother,' said he, 'has the Lord made you ear 
inspector of this community ?' 

"This settled me, as far as that was concerned, but I did 
not get out into a good experience until long after the pro- 
tected meeting closed." 

This revival swept the town and the surrounding coun- 
try. People came from five to twenty miles in their own 
conveyances, and often the house would be well filled an 
hour and a half before the time for service. Many were 
converted in their wagons on their way home. The number 
converted has been estimated at from four to five hundred. 
Every whisky-shop in the place was closed, and many of 
the worst of people were converted. Large numbers were 
entirely sanctified, and a_ light was kindled that has never 
gone out. Many have died, who were saved in that meet- 
ing, who honored God while they lived, and who triumphed 
gloriously in their last moments. 

Among the many trophies of divine grace was that of the 



334 Life of John W. Redfield. 

village drayman, a man by the name of Boyington. He was 
very wicked and blasphemous. When he was saved he be- 
came more remarkable for his piety. Endowed with re- 
markable good sense, and with a quaintness of expression 
peculiarly his own, he was always interesting, whether in 
private conversation, or in public testimony. He lived for 
about twenty-five years, a monument of mercy, and then fell 
asleep in Jesus. 

A physician by the name of Richardson entered into the 
experience of perfect love, and though rejected by the con- 
ference, when he applied for work, was taken to Minnesota, 
by a visiting presiding elder,* and given employment. He 
became very successful, and was made a great blessing to 
the church and the world. 

As at St. Charles, so here, there were a number of deeply 
experienced Christians, who quickly recognized the work of 
God, and who rallied around Mr. Redfield, and gave great 
aid to the work. One of these was "Mother Cobb," who 
for many years was the only living witness to the experience 
of perfect love in all those parts. She had then walked in 
the steady light of it for more than forty years. She lived 
for nearly twenty more in the light of that experience, when 
God took her home. Another was, "Mother Combs," a 
woman of deep piety, clear understanding, and consistent life. 
Another was, the mother of Superintendent Hart. She had 
been led into the experience by Rev. James Caughey. 

The pastor of the church was no help to the work, and 
providentially kept away. Soon after the close of the meet- 
ing he was arraigned before the presiding elder on a charge 
of drunkenness. He soon after went to one of the frontier 
states and engaged in the practice of law. 

One of the results of this meeting was the starting of a 
Monday evening holiness meeting at the home of a brother 
Bishop, several miles out in the country, that was sustained 

*Rev. D. D. Cobb. 



Letter of Condolence to Mrs. Kendall. 335 

through summer and winter for several years. It was noth- 
ing unusual for people to come from six to nine miles to that 
meeting, and return the same night. Many were converted 
and many were sanctified in those meetings. 

During this revival meeting, the news came of the death 

of Mr. Kendall. The following is Mr. R 's letter of 

condolence to Mrs. Kendall: 

"Marengo, TIL, Feb. 22, 1858. 

"My dear Sister Kendall: — I cannot realize that our 
dear fellow laborer is really reaping, his reward in heaven. I 
could not make it seem possible, that one so faithful, and so 
honored of God, could be spared. I did not feel that God 
would take him so soon. But there must have been the best 
of reasons why our heavenly Father took him up to the so- 
ciety of the glorified. He is now associated with the sainted 
Fletcher, whom he much resembled. Brother Kendall's face 
came up before me in a remarkable manner two or three 
hours before I received your dispatch, and during the evening- 
after. I deeply mourn with you over your loss. I am per- 
suaded that angels are rejoicing over his arrival among them. 

I pray that his mantle may fall on me. From Sister S 's 

letter, I judge that he was past help when I received your 
first dispatch ; or, at least, would have been before I could 
have reached him. 

"Like Mrs. Fletcher, you may tarry behind to do much 
for God. You now realize, as never before, the power of re- 
ligion. Yours is a hot furnace, but remember the white- 
robed throng came up out of great tribulation. I try to make 
your case my own, and often fear, should I be called to see 
my best earthly friend laid in the cold grave, that I could 
never smile again. God and my own heart only know what 
a jewel I have, and I fear I have not religion enough to sus- 
tain me in such a calamity. But I may go first. I do not 
allow myself to think of it, but keep to work, and trust that 



336 Life of John W. Redfield. 

he who has called me, if 1 am faithful, will sustain me in 
that awful hour, whether she or I go first. If you could 
only be with us here, God would make you a great blessing, 
and I am sure that he and your sainted husband would be 
pleased with your labors. Be as cheerful as you can ; you 
will have friends below as well as above. 
"Yours affectionately, 

"J. W. Redfield." 

In another letter to Sister Kendall, written about the 
same time, after discussing the idea of the departed being 
ministering spirits to their friends here, the idea of which he 
somewhat favored, he wrote thus of Brother Kendall: 

"I always felt, and do now, a kind of inspiration to say: 
'Blessed, persecuted, faithful man!' While he lived, God 
had one man that would not swerve a hair's breadth from 
the exact right. Yes, God had one man in the old Genesee 
Conference that could be trusted in any place; who in the 
darkest night of discouragement was at his post. Yes, bless- 
ed saint! Glory be to God, that I ever saw him! I feel 
the inspiration of his faithful spirit. I never felt so strong 
in God, and so firm to stand up for the exact right as I have 
since he, like an Elijah, has gone on before. It seems to me 
he is commissioned to infuse his own daring, faithful spirit 
into those who are ready to halt. I praise God that he ever 
lived. I sometimes relate his experiences, persecutions, and 
triumphs, to my congregations, and always with good effect. 
He is now above the reach of flattery, and I can say what is 
in my heart, 'Well done, good and faithful servant.' I may 
yet drink of his bitter cup, but shall I ever be with him and 
see his glory? In imagination I can see him, on the occasion 
of which you wrote, when he was so grieved to think he 
stood so alone for God; and in my inner heart I say: 'Weil 
done, blessed man,' 

"J. W. Redfield." 



The Work Uncared For. 337 

Mr. Redfield was pained at one thing in connection with 
his work in Marengo — the want of care with respect to the 
results of the meeting. He says: "Could the Methodist 
Church have been persuaded to take care of the work, rather 
than to contend against it, it might have spread farther, and a 
more glorious harvest have been reaped." The presiding 
elder could but endorse the character of the work, but thought 
in the end it would work harm, as it would be impossible to 
supply it with preachers who would be acceptable to the 
people — that is, it was unfortunate to have such a revival, be- 
cause there were so few preachers in the conference who 
were in sympathy with it. 



CHAPTER LII. 

From Marengo, Mr. Redfield went to Woodstock, the 
county seat, twelve miles distant. Here he found the Meth- 
odist society weak, and worshiping in a hired hall. Quite a 
number of the newly saved, from various places, gathered 
here to assist in the meetings. 

Among them was C. E. Harroun, spoken of in the ac- 
count of the St. Charles meeting. Mr. Redfield's manner 
and matter in preaching were new to the people, and as usual 
drew large crowds to hear him. The curiosity of the masses, 
the cold indifference of the church, and the hesitating, doubt- 
ful policy of the pastor, for a time made the effort for a re- 
vival very hard. One brother, from Marengo, who had ex- 
perienced the holy baptism, while engaged in prayer at the 
altar, suddenly was without voice or thoughts. Having 
never had such an experience before, he was filled with sur- 
prise, and looked about him in amazement. With Mr. Red- 
field this was no new thing, and fully aware of the feelings 
of the brother, he shouted a word of encouragement, and 
soon all was right. Inquiry showed that all the rest of the 
praying ones had a similar experience at the same time. It 
was but one of those onsets of the powers of darkness often 
met by those engaged in evangelistic work. The writer re- 
members an instance of the kind, during Mr. Redfield's labors 
in Elgin. A sudden hush came upon the meeting. Every 
voice at the altar was silenced, and soon the congregation 
was boisterous with merriment. Mr. Redfield, standing in 
front of the pulpit, suddenly stamped his right foot, and at 
the top of his voice cried out, "Lord, smite the devil." In 
an instant, the merriment in the congregation ceased, and ev- 
ery praying one broke out in loud supplication, which lasted 
for some moments, when the praying was turned to praising, 
and the noise of the latter equaled that of the former. For 

(338) 



An Organized Mob. 339 

such emergencies Mr. Redfield seemed especially endowed. 

At Woodstock, determined opposition set in against the 
work. At first the Baptist and the Presbyterian ministers 
appointed a union prayer meeting and invited both the Uni- 
versalist preacher and Mr. Redfield to attend it. Mr. Red- 
field saw that it was an attempt to crowd him into a position 
where he would be misunderstood by the people; that is, 
where he would be obliged to refuse to attend the meeting 
because of the liberty given the Universalist minister. They 
well knew this from what they had heard and observed of 
his preaching. But if he refused to accept of their invitation, 
they would charge him with uncharitableness, and that with 
apparent grounds for it. But he met it squarely, by answer- 
ing, "No! I have no fellowship with infidels." He then 
spoke plainly of what he considered the design of the thing. 

Then an eminent minister, living at a distance, was sent 
for, to preach in one of the churches, and that failed. Then 
a prominent member was found standing at the entrance of 
the hall one night, asking persons if they were not ashamed 
to be seen at a Methodist meeting; and that failed. Then 
threatening letters were sent to Mr, Redfield, and that failed. 
Then a band of roughs congregated together, and pledged 
themselves to each other to mob Mr. Redfield, and he was 
guarded to and from the hall a number of nights. A dent- 
ist, an old Methodist backslider, by the name of Murphy, a 
man of great physical strength and daring, was his principal 
escort. But one night nearly every one of this gang was 
at the altar crying for mercy; and so that scheme failed. 
Then reports began to be circulated that Mr. Redfield was a 
gambler, and a drinking man. Some men went so far as to 
say that they had seen him engaged in both; but that failed. 
The Universalist preacher was annoyed by so many of his 
flock attending the meetings at the hall, and asked them: 
"Why do you go there ?" 

"To hear Redfield preach holiness," was their answer. 






340 Life of John W. Redfield. 

"Well, if that is your reason, I can preach holiness," he 
replied; and he attempted to do so. 

But all this failed to stop the work. 

One night, after an ineffectual effort to preach, Mr. Red- 
field said to the congregation: "I have been trying for two 
weeks to preach to you the truth. For some reason it does 
not do its work as it should." He then turned to the pastor, 
who sat in the pulpit with him, and asked: 

"How long is it since you joined the conference in full 
connection?" 

"Fourteen years," was the answer. 

"Did you not say then you were earnestly groaning for 
full redemption?" 

"I did." 

"Are you any nearer to it to-night than you were then?" 

"No, sir." 

"Don't you see that something is wrong?" 

"I do." 

"Will you get right?" 

"I will." 

"Will you go forward right Here, and now, and on the 
seekers' side of the altar, and seek it?" 

"I will," said the now deeply-moved pastor, and im- 
mediately left the pulpit and knelt on the outside of the altar. 

With a scream, a woman, a member of the church, some 
distance back from the altar, sprang to her feet, and came 
running, and knelt by her pastor's side, and in a loud voice 

said, "O Brother B , you said I need not take off this 

jewelry; that it was no matter if my heart was only right. 

O Brother B , you have stood right in my way.' At 

this, a number more ran to the altar. 

That night the work broke. The revival swept the town 
and the surrounding country. Every county officer, includ- 
the sheriff and the judge, nearly every lawyer, and many 
other prominent men, were converted. One lawyer became 



The Old Sign Appears. 341 

a traveling preacher in the Methodist Episcopal Church, and 
the sheriff became a useful local preacher. The next fall, 
the conference sent Rev. Joseph Hartwell, a sound Method- 
ist, and one who enjoyed and preached holiness, to supply 
the pulpit, and the weak society became strong and vigorous. 

Before leaving Woodstock, Mr. Redfleld had one of his 
old signs again ; and he said to his wife one day, "Mattie, we'll 
have to spend the winter in St. Louis." For more than 
twenty years he had felt he had a work to do in that region, 
although the precise place was not made known to him 
until now. The more he considered the matter, the more he 
became satisfied that duty led him there, and he planned his 
work accordingly. He did not go to St. Louis immediately, 
but made his visit there at a later date, as we shall hereafter 
see. 

His successes at Marengo and Woodstock, and encourag- 
ing reports from Western New York, cheered his heart, and 
gave him courage to drive the battle on. 

From Woodstock, Mr. Redfleld went to a country church, 
on Queen Anne prairie, a few miles away. Here God 
poured out his Spirit also, and many were raised up to testify 
to the power of the cleansing blood. Some of these have 
gone to their reward, while others are still contending for the 
faith. 

When in June, the St. Charles camp meeting came on, 
there was a host of witnesses to perfect love, from Aurora, 
St. Charles, Elgin, Marengo, Woodstock, Queen Anne, 
and other places, reached indirectly by Mr. Redfield's labors. 
What power there was in the services! with what unction 
the witnesses spoke and prayed! It was the writer's first 
camp meeting, and all its scenes and events are still vivid to 
his memory. 

Again, Elder Gammon gave Mr. Redfleld great liberty, 

and entire sanctiflcation was the theme of the meeting. But 

the last day the Rev. C. P. Bragdon, the minister alluded to 
24 



342 Life of John W. Redfield. 

in another chapter, who preached the sermon, when Purely 
saved the day so gloriously ; this man preached the same 
sermon here. His text was: 

"Gather up the fragments, that nothing be lost." 

The first part of the sermon was anti-rum; the second 
part was anti-tobacco; and the third part was anti-holiness. 
In the last he set forth the idea that all the experience a be- 
liever had after his conversion, is growth in grace. The 
experience of entire sanctification as a second experience, 
was ridiculed and denied. This was the first manifestation 
of hostility to the doctrine and experience among the Meth- 
odists of Fox River valley; but it was only the beginning of 
what proved afterward the occasion of division in the church. 

Elder Gammon desired Mr. Redfield to preach in the 
afternoon after Mr. B 's strange discourse. But he re- 
plied: "I shall have to meet the false doctrine of this fore- 
noon, if I do." 

"But," said the elder, "it would hardly do to have any 
controversy on the campground." 

So Mr. Redfield did not preach. 



CHAPTER LIII. 

Soon after the St. Charles camp meeting, Mr. Redfield 
made a visit to Western New York. At Pekin, in Niagara 
county, he found a general quarterly meeting, the first of the 
kind he had ever attended. Here he met with preachers and 
laymen from afar, who had gathered to wait upon God for 
baptisms of power for the Lord's work. His heart was 
cheered with their boldness and freedom, and unction. He 
remembered his hours of sadness and lamentation over the 
thought that so much of his work had been destroyed, by 
the opposition to primitive Methodism in the church. But 
here he looked upon and heard many who had been brought 
into the light through his labors in various parts of the 
country. He found that the work had been kept alive in 
some places, by the organization of bands, made up of those 
who enjoyed perfect love and were contending earnestly for 
real Methodism. He told them of his labors in the West, 
where, and when, and with what results; of the oppositions 
and the encouragements he had met. He thought he saw 
that these brethren were sure of one of two things: either 
they would win the people to Methodism in such numbers 
that those in power in the church would not dare to molest 
them; or they would be finally excluded from the church. 
That very fall, but a few months after this, the work of 
expulsion commenced. Mr. Roberts and Mr. M'Creery 
were expelled from the conference and the church. 

Soon after this meeting, Mr. Redfield returned to Illinois, 
and, August 25, he wrote to Mrs. Kendall as follows: 

"My dear Sister Kendall: — I have much to say and little 
time in which to say it. Salvation is our only theme. The 
strife against it has begun, but the pilgrims in these parts 
hold on as yet, and seem resolved to maintain their stand. 

(343) 



344 Life of John W. Redfield. 

B has made himself very busy in opposing it, but has 

lost caste with many for his trouble. I hear that the people 
where he was last year refuse to have him returned. I keep 
scattering the tracts and pamphlets. The more the pil- 
grims here learn of the pilgrims there, the more they love 
them. I am accused of 'splitting churches.' I confess that 
is my object — to split them off from the world. But many 
good people, and some of the preachers here, are very much 
prejudiced against you. Brother Woodward (formerly of 
the Genesee Conference) says he cannot believe all is right 
among the pilgrims when such men as Fillmore, and Church, 
and De Puy, and Bowman, represent them as they do. I 
learn that De Puy and Bowman* are to emigrate to this 
country this year. May the Lord have mercy on us if they 
do. 

"Mattie's health has been very poor of late, and we think 
of going to Missouri and Kansas about the 20th of Sep- 
tember. I wish you could go with us. 

"How goes the great work at West Falls? and how 
among the pilgrims? I shall look with great interest to the 
coming session of the Genesee Conference. Don't fail to 
inform me of all that occurs. Mattie reads your letters to 
the pilgrims here, wherever we go, and they set them all on 
fire for the work. 

"That was a remarkable scene you described, when those 
two preachers thought they saw the sainted Kendall. Oh, 
how my heart leaps when I think of his fidelity, purity, and 
zeal! I know he was right. How the breaking of the last 
seal will let a flood of light upon his adversaries! Then will 
they confess: c O William, you were right, and we were 
wrong.' My heart continually asks: Who will take up 
his burden and testimony, where he laid them down? 

*Mr. Bowman, at a national camp meeting held subsequent to this, as the writer 
was informed by a minister who was present, confessed that his course in the Gen- 
esee Conference difficulties was wrong. 



A Demand for Holiness Sermons. 345 

Blessed man! Redeemed saint! I am sure he now dwells 
forever above the strife of tongues. 

"Remember me to Brother and Sister Roberts, and all 
the pilgrims. 

"J. W. Redfield." 

About this time was held the last quarterly meeting for 
the Elgin charge, and in the quarterly conference, of which 
the writer was a member and present at the time, the license 
of Mr. Redfield as a local preacher was renewed without 
any opposition. He was also given a written recommenda- 
tion as a revivalist. Mr. Redfield was not present when 
this was done. 

About the same time he attended a camp meeting at 
Coral, near Marengo, where he labored with great power. 
This meeting was under the management of Rev. Hooper 
Crews, presiding elder of Rockford district. Mr. Crews was 
an excellent preacher, of sweet spirit, and manifestly very 
sincere; but, at the same time, little calculated for leadership 
against tumultuous opposition. He had already expressed 
his fears as to being able to furnish preachers who would be 
acceptable to societies where Mr. Redfield had successfully 
labored. On Sunday morning of this camp meeting, in his 
sermon, he made this allusion to his experience: 

"If I ever experienced entire sanctification, it was when I 
was converted, for I have been happy ever since." 

So strong was the influence of the doctrine and experi- 
ence of holiness at this camp meeting, that every minister was 
compelled to recognize it in his sermons and testimonies. 
Here were the fruits of Mr. Redfield's labors in the great 
meetings he had held at the places heretofore described ; and 
any minister not in sympathy with the doctrine of holiness 
was in a very embarrassing position. 

Mr. Redfield preached in the afternoon of Sunday with 
great power, and multitudes were at the altar seeking. So 



346 Life of John W. Redfield. 

great was the interest that he held a second altar service 
about five o'clock, when perhaps one hundred were forward 
seeking. This meeting was led in his characteristic way. 
After opening with singing and prayer, he gave a half- 
hour's talk on the way of salvation. In this he pointed out 
clearly and distinctly the successive steps each seeker must 
take to find salvation. While dwelling upon this, he ex- 
plained the seeming confusion of many in regard to the 
experience of entire sanctification being a second work, and 
then remarked, "That is what ails your presiding elder." 

Brother Crews sat immediately behind him, and was 
deeply moved by the remark. 

When the invitation was given for seekers, there was a 
rush. They commenced praying aloud, and all at once, and 
in about fifteen minutes the prayer meeting was ended. 
Nearly all had entered into the experience. This service 
was a revelation to a large number of ministers present, as 
they never had seen anything on that wise before. Imme- 
diately after the service the presiding elder took Mr. Red- 
field aside for a plain, close conversation on the subject of 
sanctification. That conversation resulted in the presiding 
elder's entering into the experience, a few weeks afterward 
in a prayer meeting in Rockford. But, from not confessing 
it fully, he soon after lost it. He found and lost it three 
times during the following year; and finally at a camp meet- 
ing held in the northern part of his district the following 
year, he went to the altar like a little boy, was labored with 
by the laymen and the sisters of his district, and while look- 
ing at one of the promises of God, in an open Bible, held be- 
fore him by an eccentric minister by the name of Irving, and 
asked if he believed it, with a scream of joy he sprang to his 
feet, and seeing his wife at a distance, he ran speedily to her, 
caught her in his arms, and ran about the camp ground like a 
deer, shouting, "Hallelujah !" at every bound. From that time 
Hooper Crews preached, and enjoyed and lived the blessed 
experience. 



Away for St. Louis. 347 

Soon after this camp meeting Mr. Redfield began to get 
ready to go to St. Louis. At the same time he became 
greatly tempted about going. For several days this lasted, 
during which Mrs. Redfield advised against going, and final- 
ly determined she would not go. But during a season of 
prayer at the house of a friend, they both obtained the victory, 
and went forward cheerfully to their work. 

On their way to St. Louis they stopped for a few days at 
St. Charles. While here, an effort was made by his friends 
to have him hold a few meetings. The official board of the 
church was called together, and a petition, signed by a large 
number of the membership, asking that Mr. Redfield be 
invited to hold revival services, was laid before it. The 
preacher was a new man, and for some reason was unwilling 
to work with Mr. Redfield. When the vote was taken on 
granting the petition, nine were in favor of it, and five 
opposed. But such was the opposition of the five that the 
majority offered to leave the matter to the pastor, and he 
decided against it. 

While waiting here, he wrote the following letter: 

"St. Charles, 111., October 7, 1858. 
"Dear Sister Kendall: — We cannot tell you in words 
how highly we prize your very welcome letters, giving 
the details of the events taking place in Western N. Y. 
We are with you heart and soul, and the evidence you give 
us of your resolve to keep the narrow, steep, thorny, and 
disgraced way, fires us with new resolves to urge, press, and 
fight for the same. Mattie reads and re-reads your letters 
to the weeping pilgrims who sympathize with the pilgrims 
of the East, and who vow anew to go on in the narrowest 
of the narrow way. How it moved our hearts when she 
read of that camp meeting, where your husband's brother 
accepted his mantle and his cross. How the scenes of the 
past, when that sainted man, the personification of fidelity, 



34& • Life of John W. Redfield. 

walked forth to lead the battle on, regardless of foes, or the 
odds against him. One motive, one thought, alone con- 
sumed him, and that was to battle for the right. When I 
think of him, my heart vows anew to go the same despised 
way. How like vapor appear the opinions of all men! What 
a death was his! Shall I die like him? Will Jesus say to 
me 'Well done?' Oh, this salvation that saves is the only 
thing that will bear the test at last! 

"Mattie has written to you of the camp meeting. Oh, how 
soul cheering it was to see the multitudes who were saved 
last winter still battling manfully for God! 

"We expect by week after next to be on our way to St. 
Louis, where, if the Lord permits, we mean to press the 
gospel which divides households, and splits dead churches off 
from the world. We need the baptism of fire for our work, 
and expect it, too. Bless the Lord ! 

"The fire is spreading in this region rapidly, but the 
fight will yet come, and the pilgrims here, who read with 
avidity the history and doings of the pilgrims there, and who 
deeply sympathize with you, will have need that others sym- 
pathize with them. Many pretty good Christians who have 
not been through the hottest furnaces must remain too gross 
to appreciate that blessed freedom and faith which dare to let 
God's Spirit impel them to act out heaven's simplicity. We 
will bear with them, but let no one beguile us of the precious 
freedom to act out, as well as shout out, glory. I know it 
shocks their sense of propriety. But, thank God, I feel that 
heaven's propriety is full as rational as ours. Could men 
see that the unknown glory which cannot find outlet in 
words must have other avenues of egress to reach the gross 
heart of the dumb world; could they but realize that heaven's 
blessedness is designed for man's every pleasurable emotion, 
and that the manifestations of these emotions are the only 
means by which it can be understood, they would see the 
profoundest philosophy in tears, smiles, shouting, screaming, 
and jumping. 



Letters to Mrs. Kendall. • 349 

"My dear sister, Jesus has made you free. You may be 
a gazing stock to men, but remember you are also to the in- 
numerable company. Your name may be cast out as evil, but 
they cannot reach high enough to tarnish it on the pillars of 
heaven. Of course you will be called foolish, crazy, nervous; 
but I am persuaded that you long ago passed those chained 
lions. Some people will not believe, some will feel a pious 
concern for the cause of religion ; but if God desires to make 
you one end of salvation's telegraph line, to make known 
what is going on in the London of Paradise, let him have 
his w r ay. From the depths of my soul I say go on in the 
name of the Lord. J. W. Redfield." 

October 31, he wrote again as follows: 

"St. Charles, 111. 

"My dear Sister Kendall: — We have been watching the 
mails daily hoping to hear from you again. We last night 
received information of the doings of the Genesee Confer- 
ence — at least enough — for us to see what disposition was 
made of Brothers Roberts and M'Creery. I must confess I 
did not expect all that. I knew well enough what some of 
the preachers desired, but I thought they feared the people 
too much to go to such an extreme. It looks now as though 
Brother Kendall had been taken from the evil that was to 
come. I have been sorely tempted and tried over such con- 
duct in the conference preachers. 

"We had a little gathering at the house where we are 
now stopping, and Mattie read to us your letter describing 
the Bergen camp meeting, and we all had a weeping and re- 
joicing time, and renewed our vows to keep the narrow way. 

"The people here have been negotiating for us to stay 
and hold another meeting before we go south, but I have no 
hope that it will be permitted. There are four fighters in 
this church of one hundred and sixty members, and I will not 
make another attempt, unless they will stop the 'fiddle', and 



350 Life of John W. Redfield. 

pledge themselves to go the straight religion necessary to 
meet the judgment. Some are discouraged, and say 4 Let us 
start a salvation church.' But that will not work, for all op- 
posers will then feel themselves at liberty to manufacture 
what testimony they please to put us down. 

"What will the people do in your region about the ex- 
pulsion of Brothers Roberts and M'Creery. I expect under 
the excitement of the hour some strong resolutions will be 
passed, and many sharp things will be said; but will the pil- 
grims move forward in the good work, in a proper spirit? 
or will they be frightened at the usage, of these two men? 
Like your sainted husband, I sing, 

4 1 belong to this band, Hallelujah!' 

"I only wish I was worthy to suffer with them. 

"The friends of the Eastern pilgrims are increasing here 
in the West. We must make the most of our opportunities 
now to spread Methodism over the vast fields about us. 

"If the church here does not take the stand for the 
straight way, we shall leave soon for our southern tour. We 
expected to have been off before this time, but Mattie's health 
and some unfinished business have hitherto prevented. But 
we hope by the ioth or 15th of next month, at most, to be 
on our way. 

"I suppose there are many items of interest in the pro- 
ceedings of the Genesee Conference, that we shall not re- 
ceive unless you or some one shall give them to us. I did 
not get a copy of the charges against them, but I suppose 
they refer to the quarterly and camp meetings. But God 
still lives; salvation is free; and heaven is our home. The 
great reckoning day will set all things right. 

"May God still keep you. 

"J. W. and Mattie Redfield. " 



CHAPTER LIV. 

Just before the time came to start for St. Louis, a few of 
Mr. Redfield's friends came together for a season of prayer. 
And those St. Charles pilgrims were mighty in prayer in 
those days. During this prayer meeting Mr. Redfield was 
greatly impressed with the saying of St. Paul, "I go bound 
in the Spirit * * * not knowing what may befall me, 
save that the Holy Ghost witnesseth, that in every city 
bonds and afflictions await me." He was afflicted to think 
he could not adopt the remainder of the passage, and say, 
"but none of these things move me." Referring to this ex- 
perience he says, "If I had dared to turn back, I would have 
done so. I was confident that God had called me to St. 
Louis, but I knew no one there, and besides I had not 
money enough to run any hazard." 

They stopped at Princeton, in Bureau Co., Illinois, 
about one hundred miles on the way, to visit Rev. Charles 
French, with whom he had labored in St. Charles, the win- 
ter before. While here, a friend said to him, unasked, "I 
have some money for you," and handed him enough to take 
him to his destination and a little more. While waiting at 
Princeton, he penned another letter to Mrs. Kendall, of 
which the following is a copy: 

"Princeton, Bureau Co., 111., Nov. 18, 1858. 
"My dear Sister Kendall: — We received your letter 
dated the nth instant, and with deep emotion, read the fill- 
ing out of what was lacking in the reports we had received 
of the doings of the Genesee Conference. This gave us a 
clear view of the spirit as well as the doings of the Regency.* 
I confess that my anxieties for the future are most intense. 
I am continually asking myself, 'Will the pilgrims hold on 

* A name given to the opposition in that conference. 

(351) 



352 Life of John W. Redfield. 

amid this furnace of affliction? or will they tire out from the 
discouragements of this evil time, and abandon the work 
God has given them to do ?' You have nothing more to 
lose. You will never regain the forfeited favor of those de- 
luded men if you forsake the work, and if you fail, who 
will dare to repeat the experiment? And yet your work 
must be done, if vital godliness is ever reinstated in the 
church. Remember the years of toil, and, apparently al- 
most profitless, which it cost to lay the corner-stone of Chris- 
tianity in Burmah! Think of the many martyrs who fell 
before Africa received the gospel! And think of the self- 
sacrifice, toil, weeping, and groaning before God, amid 
slander and reproach, of a Luther and a Wesley! What 
if they had fainted? What would have become of the re- 
formations which they led? Great moral reforms have 
always had their victims. Reformers must be content to let 
their reputations lie over, at least, for one generation. 

"But I'll stop this strain. I hardly know why I should 
be led out like this. But let me say, there are many hearts 
in these regions who pray for you, and who are with you 
heart and hand, and stand ready to enlist in any feasible proj- 
ect that bids fair to re-establish the primitive life, power, and 
simplicity of Methodism. And their number is increasing. 
I am glad the scribes, Pharisees, and Odd-fellows were 
led to overt acts which have done more to open the eyes of 
the honest to see the necessity of some decisive plan of 
operations in returning to the 'old paths.' 

"You speak of severe mental conflicts, in which your 
reason seems to suffer. May I ask, is it like unto a bit of 
my own experience? While struggling to fulfill my obliga- 
tions to God, enduring to my utmost power of endurance, 
groaning and weeping before God, my labors were ques- 
tioned, my motives impugned, my character slandered, — and 
that by a Methodist preacher, who all the time flattered me 
to my face. I cared not for myself, but when I found that 



Letter to Mrs. Kendall. 353 

the cause of Christ was suffering because of this, I was 
almost wild with grief, and was on the point of abandoning 
the field. Oh, what agony I experienced! The world never 
looked so desolate to me before. My bleeding heart would 
ask, why does the Lord suffer this? Why don't he remove 
the woe, and let me spend my days in quiet ? I knew not 
what the Lord was doing with me. But I learned a lesson 
that I could have learned in no other way. I found two 
things in me that needed correction: One was, that I had 
taken more care upon me for God's cause than I could well 
endure, and had come to think that I was somewhat essential 
to its welfare. I forgot that God had to carry me and the 
cause also. The second thing was, that God held me 
responsible for fidelity, and not for success. How I then 
saw I was groaning over a few wrongs, while Jesus carried, 
endured, and wept over the wickedness and backslidings of 
the whole world. By this light I saw that God holds me 
responsible for duty, whether men hear or forbear. I now 
saw that my bewilderment arose from an attempt to settle 
these matters by my own reason. Then this simple track 
was presented to me: Look only to Jesus when he com- 
mands; stop when he bids you; do the exact right; leave no 
duty undone, and let God manage the results. This saves 
from all policy working even to outwit the devil. It saves 
from all planning, and all fear for results. It is resting 
wholly in Christ, and in the use of God's word and plan for 
the redemption of the world. 

"Down deep in my soul I feel God is with you and will 
lead you, if you give him a fair chance. You will be led to 
duties that will test your views of propriety. Our views of 
propriety are usually from our reasoning, which needs this 
discipline. This disturbance of our reasoning is due to the 
conflict between our sense of propriety and that unadorned 
simplicity which the Spirit of God would institute. Let God 
move you in harmony with his word and the history of the 
past, and all will be well. J. W. Redfield." 



354 Life of John W. Redfield. 

The next day after receiving the money from, his friend, 
they took the train for Burlington, Iowa, where they expect- 
ed to take a steamer for St. Louis. Here they had to wait a 
week, as it was late in the season, and many of the boats had 
stopped running. Mr. Redfield's state of mind was any- 
thing but pleasant. It seemed to him that he was going to 
meet with trouble. 

On reaching St. Louis they put up at a hotel, at great ex- 
pense. In a few days he began to look for cheaper quarters. 
For awhile matters looked as though thev would have to 
leave the city, but at last he found a place where they could 
board at $12.50 per week, and this to be paid in advance. 
As soon as they could get settled he went in search of a 
Methodist church. There were plenty of southern Methodist 
churches, but he desired a northern church, as he did not 
feel free to become identified with a slave-holding people. 
It was difficult to find any who knew of such a church as 
he desired. He had letters of introduction to Rev. Dr. Wil- 
liams, but no one seemed to know his residence. Sunday 
morning came, and he found the Ebenezer church and Dr. 
Williams its pastor. At the close of the morning sermon, 
he handed the pastor his letters of introduction, also their 
church letters. The 5th of December, he preached for the 
first time, at the invitation of the pastor. After this, in one 
of the official meetings a motion was made to invite him to 
assist the pastor in revival meetings. But the pastor refused 
to put the question, saying, "I propose to hold the reins of 
this pulpit in my own hands, and only invite to assist me 
whom I please. If you are dissatisfied with me, and desire 
this man, I can pack my carpet-bag and leave." Mr. Red- 
field was not present, and knew nothing of the proposition 
to invite him until some time after. 

During this time he had been in search of a still cheaper 
boarding house, and finding one that was more reasonable, 
he was about to remove, when his landlady refused to let 



Troubles in St. Louis. 355 

him take his trunks unless he would pay another week's 
board. He went to a bank to get a draft cashed, and found 
it imperfect, and that it must be sent back to northern Illinois 
to be corrected before he could draw the money on it. To 
get out of his difficulty he had to pawn his watch. Before 
the draft returned, a Jew, learning of the circumstances, un- 
solicited, went and redeemed his watch and returned it to 
him. 

But now the news came to him of what took place in 
the official board. He said nothing to any one but his«wife, 
but he felt that jealousy was at the bottom of the trouble, 
and that he had better leave. But his wife said, "No. God 
has sent us here, and we must stay." They then concluded 
that if there was to be trouble in the church, their mission 
would be to the people in house to house visitation. They 
made some visits, and God began a glorious work, in which 
quite a number were blessedly saved. But this was called 
sowing dissension. 

About this time he was invited to preach in a colored 
people's church, and when he consented to do so, advised 
that the white people be not informed of it, lest they come 
to the meeting, and he be accused of drawing off the con- 
gregation from Ebenezer church. The first night God 
blessed the truth, and nearly every sinner in the house was 
at the altar for prayer. This could not be kept secret, and 
soon white people from Ebenezer church began to come. 
Occasionally he was allowed to preach in Ebenezer, and his 
congregations, when it was known beforehand, were large. 
The doctrine of holiness, as he presented it, attracted much 
attention, and the membership, not only of this church, but 
of other churches, became much interested in it; and a gen- 
eral revival was manifestly coming on. 

He says, "I was in the company of the pastor one day, 
and was desirous of convincing him of my honesty and sin- 
cerity ; and this especially as I had heard that he and other 



g^6 Life of John W. Redfieed. 

preachers had branded me as a fanatic, and an impostor, and 
that instead of being a Methodist, I was a Campbellite, etc. 
Without adverting to this, I said, 'Doctor, I am so burdened 
for St. Louis, it seems as though I must see salvation come, 
or I cannot endure it.' 

" 'Oh,' said he, 'I never allow myself to get such burdens. 
If they do come, I go to bed and sleep them off.' 

"I saw I could awaken no chord of sympathy in him 
on that line, and I said: 

" 'I am a Methodist, and you, yourself, cannot find any- 
thing in my preaching at variance with John Wesley.' 

" 'But,' said he, 'there are many of us Methodist preach- 
ers who do not believe with John Wesley.' 

"And so every effort to bring myself into communion 
with him failed. 

"Soon after this, the quarterly conference met, and a vote 
was taken on inviting me to hold meetings in the church, 
from one to three w T eeks; and only one man voted against it. 
When the pastor saw the unanimity of the vote, he remarked, 
'Well, give us a good collection next Sunday, and after next 
Tuesday he can preach.' 

"I was not present, but this was reported to me by one 
who was. When the time came for me to begin, I felt a 
presentiment that I would meet with trouble of some kind, 
and so I went in good season. But when I arrived at the 
church, a presiding elder, who was known to be an opposer 
of the doctrine of holiness, was in the pulpit, and had com- 
menced the service. After the singing and prayer, Doctor 

W said to me, 'Come forward and preach.' I went into 

the pulpit and commenced. I had felt impressed to take a 
copy of the Discipline, and also a copy of Rev. Joseph Hart- 
well's tract, giving quotations from Wesley's views on 
sanctification, with me. In the midst of my discourse, I 
thought it best to say to the congregation that the official 
board had invited me to stay and preach from one to three 



Methodism in a Methodist Pulpit. 357 

weeks; but if I do, it is due to you to know what I am. I 
then said, 'I am a Methodist,' and drawing the Discipline 
from my pocket, I repeated the rules to which I had sub- 
scribed, and which I tried to live to. 'You may want to 
know also what are my views on the doctrine of holiness'; 
and then drawing from my pocket the extracts from Wesley, 
I said, 'Here are my views, straight out of Wesley's works.' 
These I read, giving page and section. I then said, 'If I 
stay, I must preach the same class of truths to which you 
have listened from me since I have been here. And I think 
it is due that I make this frank statement, that if I stay, I 
must so preach the whole law that I can meet it again. And 
I think it is due to me to know whether you want it, and 
will abide by it. So I will ask all, saints and sinners, to say, 
by vote, whether you 

"I was going to say, 'will do so or not.' But I was 

interrupted by Dr. W , who caught me by the arm and 

said, 'Stop, sir; I am responsible for this pulpit.' 

"I felt perfectly calm, and turning to him, said, 'Doctor, I 
was n«t going to transcend the proprieties of the pulpit, but' — 

" 'Stop, sir'; said he. 'I am responsible for this pulpit.' 

"I tried again and again to make an explanation, but he 
forbade it, and then commanded me to go on with my 
sermon. 

"Afterwards, this was reported to have been an effort on 
my part to take a vote of the congregation whether I or he 
should occupy the pulpit. 

"While this was taking place in the pulpit, my soul was 
talking with God. An unearthly power rested upon me. 
God seemed to be all around me. He seemed to say, 'I want 
you to preach the straight truth for once; will you?' 

"My heart said, 'I will.' 

" 'But if you do, you may be stopped.' 

" 'Well,' said I, 'I will go on till I am stopped.' 

" 'You, probably, never will be permitted to preach again.' 
25 



358 Life of John W. Redfield. 

"'I will go the straight way for this once, if it is the end 
of my preaching.' " 

C. H. Underwood, at that time a business man in St. 
Louis, but who was afterward converted and became a min- 
ister of the gospel, once told the writer, that Mr. Redfield's 
sermon that night was awful, in its arraignment of the un- 
saved and particularly the unsaved of the church, before the 
bar of God. 

In the pulpit and around it, were seated, two presiding 
elders, one church editor, and several city pastors. While 
the sermon was in progress, these men seemed to listen in 
breathless amazement. Many were smitten by conviction 
that night, among whom was Mr. Underwood. 

The next night, as Mr. Redfield was walking down the 
aisle to the pulpit, Doctor Williams met him, and said: 

"I have received a strange letter from the official board. 
Let us go into the parsonage and read it." 

When Mr. Redfield opened it he found it to read as fol- 
lows: 

"St. Louis, Jan. 20, 1^59. 
"To Rev. Dr. Williams: 

"Dear Brother: — The undersigned members of the offi- 
cial board of Ebenezer charge have witnessed with regret 
the unprecedented conduct of Dr. Redfield since the com- 
mencement of his labors, and more especially on last night. 
Shocked at his proceedings, and believing that his labors are 
calculated to do more harm than good, by creating schism 
and dissension in the church, and feeling an abiding interest 
in the welfare of the church, and prosperity of the cause, 
earnestly request that you quietly tell Dr. Redfield that he 
cannot occupy the pulpit any more. 

"Yours respectfully, 

"J. W. Heath, 
"D. Caughlin, 
"J. W. Hathaway, 
"Wm. Schureman." 



Shut Out by Trustees. 359 

Mr. Redfield was greatly shocked, to see that so few 
could reverse the action of the quarterly conference; that 
this could take place in so short a time; and that part of the 
complaints were of matters that occurred before the action 
of the quarterly conference that invited him to hold the 
meetings; and he said to Dr. Williams: 

'Can you tell me why there are so few names to this 
letter?" 

"This is from the board of trustees, and the trustees can 
control me and the pulpit. I am sorry", said he, "but I can- 
not help it; you and I are good friends." 

"Well," said Mr. Redfield, "what shall I do? Should 
I go into the church to-night?" 

"I think," said he, "you had better not." 

Mr. Redfield sent some one in to call out his wife, and 
while waiting for her to come out, he was approached by 
one who said, "Is anything amiss?" 

"No," answered he, only the board of trustees have le- 
quested the doctor to shut me out of the pulpit." 

Another said, "That is one of Williams' tricks." 

"No," said Mr. Redfield, "that cannot be, for I read the 
letter and saw the names of those who signed it." 

It was soon whispered through the church, that Mr. 
Redfield was shut out of the pulpit, and a large proportion of 
the congregation arose and left the house. 



CHAPTER LV. 

The next morning Mr. Redfield called on Dr. Williams, 
and secured a copy of the letter from the official board, and 
asked for his own and his wife's church letters. Referring 
to this, he says: 

"I incidentally remarked that I should either go into a 
free state or join one of the other Northern Methodist 
churches in the city. And I took a copy of the letter from 
the trustees in order to refute the charge that Dr. Williams 
was its author. On my way home I met one who thus 
charged him, and I said, 'Here is a copy of that letter, and 
it shows that you are mistaken.' He read it, and then replied, 
'Only one of those men is a trustee; and now I know that 
Williams is at the bottom of this affair.' 

"Here, then, wete the names of four persons who attempt- 
ed to rule the whole congregation, and one trustee to rule a 
whole quarterly conference. 

"From this brother I now learned that seventy-two mem- 
bers of the church had held a meeting the night before and 
sent the following declaration to the official board: 

" 'To the members of the Official Board of the Ebenezer 
charge of the Methodist Episcopal Church: 

" 'Brethren: — Whereas, by the uncalled-for exercise of 
official power of a few individuals of Ebenezer charge in the 
city of St. Louis, which has lately taken place, whereby a 
large proportion of the members of said church have been 
deprived of their rights and privileges guaranteed to them, 
as we believe by the word of God, and the Discipline of the 
church; and, whereas we deem it our duty to state the causes 
which have induced us to separate ourselves from said church, 
as well as to assure our brethren from whom we have thus 
separated, that in so doing we have no other motive than the 
promotion of the cause of the Lord Jesus Christ, and the 

(360) 



A Memorial. 361 

exercise of those privileges which we have lately been de- 
prived of by the unlawful exercise of a power never intended 
to be invested in these four men holding official position in 
said church; and, whereas, we do not believe in the 'one-man 
power,' nor the unlawful exercise of an authority of four 
men, never conferred upon them, and that for the accom- 
plishment of an unholy purpose, such as has lately occurred, 
which we deem oppressive and unjust, before God and man; 
therefore, 

"Resolved, that we ask the privilege, as we claim the 
right, of adhering to, and continuing in, the Methodist Epis- 
copal Church, both from principle, and from a firm belief in 
the doctrines of said church. 

"Resolved, 2. That we have the utmost confidence in 
the Christian character and the holiness of purpose of Rev. 
Dr. Redfield, a minister of the Methodist Episcopal Church, 
and that his close-pointed preaching of the gospel is in ac- 
cordance with the usage of the primitive church in bringing 
sinners to a saving knowledge of the truth as it is in Jesus 
Christ. 

"Resolved, 3. That we hold the mandate issued by the 
four officials in Ebenezer charge, excluding Dr. Redfield 
from the pulpit, thereby denying him the privilege of preach- 
ing to a congregation assembled for that purpose, as unjusti- 
fiable, unauthorized by the Discipline, and ruinous to the 
church. 

"Resolved, 4. That this unjustifiable and high-handed 
breach of trust, by the said four officials, deprives us of the 
social and religious privileges we have heretofore enjoyed in 
said church; and being thus deprived by the arbitrary act of 
said officials from the privileges aforesaid, we feel we have 
no other alternative than to separate ourselves from said 
Ebenezer charge, which we have now done in the fear of 
God, who will judge our action in the great day of account. 

"Resolved, 5. That we do hereby solemnly protest in 



362 Life of John W. Redfield. 

the name of the great I Am, against the course pursued by 
these officials in Ebenezer charge toward Rev. Dr. Redfield, 
and also against the known wishes of a large majority of 
the said church and congregation. 

"Resolved, 6. That a committee of three of our num- 
ber be appointed to attend the next official meeting of Eben- 
ezer charge, to lay before it this preamble and these resolu- 
tions, and ask that they be spread upon the records of the 
board." 

When this paper was presented there were attached to it 
the signatures of ninety members of the church. 

These members began now to call for their church letters. 
At first, Dr. Williams endeavored to dissuade them from 
their purpose, and after granting the request of twenty, he 
then refused to give any more. When at last he saw the 
blame thrown upon those four men, he acknowledged him- 
self to be the author of that letter. Thus the whole thing 
proved to be a fraud perpetrated by himself. 

There is in this document, addressed to the official board, 
an evidence of haste. Probably a delay of a few days would 
have made a great difference in the character of that paper. 
But there was strife in the air that affected this movement, 
which was not clearly apprehended by some of the actors. 
The following letter to the Northern Independent, written 
about this time, will make this plain: 

"GREAT SECESSION IN ST. LOUIS. 

"Mr. Editor: — I see from the Central Advocate, pub- 
lished in the city of St. Louis, that there has been a terrible 
thunderstorm, a great moral earthquake — a large secession 
from one of the Methodist Episcopal churches in that city. 
But let it not be forgotten that this secession has taken place 
in slaveholding territory — in one of the 'border conferences.' 
It has taken place, too, in a city where there are but two 
copies of the Northern Independent taken, and they are sent 
to editors in exchange. Yet, strange as it may appear. 



On the Great Secession. 363 

Brother Brooks charges that secession on the Northern 
Independent. What a powerful influence the Independent 
exerts! From the predictions of our church papers, I had 
supposed that secessions were to take place in Central New 
York. But lo and behold, it commences in 'border 
territory.' 

"From the braggadocio and insulting style of the editor, 
I should think him a relative of 'Bully Brooks,' of Washing- 
ton notoriety. His editorial is unworthy of a Christian min- 
ister. But something must be done to put down Hosmer, 
Mattison, and company. Just hear him: 'It is high time 
that decisive steps were taken for the protection of the 
church. We seriously question the temporizing policy 
which has been adopted by our eastern brethren.' 

"Why, bless your dear soul, Brother Brooks, the power 
of episcopacy and of the conservative press, has been in full 
operation for the last two years to put down our beloved In- 
dependent and its friends, but without success. This 'crush- 
ing out policy' don't and will not succeed. 

"But Mr. Brooks is frank enough to acknowledge that 
J. W. Redfield, an itinerant local preacher, has been the 
main instrument in bringing about the above-named secession. 
Now we desire to state distinctly for the benefit of Brother 
Brooks, that Mr. Redfield is in no wise connected with the 
Northern Independent, nor, so far as I know, in sympathy 
with it, for he does not take it. Moreover, Mr. Brooks 
must know that the Independent is not in sympathy with 
that peculiar doctrine advocated by Mr. Redfield. But 
the editor must have something to rant about. I hope, after 
this awful vomiting of bile, Brother Brooks will himself be 
greatly relieved. Missouri is said to be very bilious to old 
conservatives. If the editor would take a good dose of com- 
mon sense, he would be greatly relieved ; otherwise, I f ear 
his disease will prove fatal. 

"But after all the rant and cant about secession, Brother 



364 Life of John W. Redfield. 

Brooks says: 'We have not directed attention to this subject, 
because we have any apprehension that the Methodist Episco- 
pal Church is in any danger.' Good. You think just as 
many do in this region, Brother Brooks. No, my good 
brother, the Independent will not injure the church, so shed 
no more crocodile tears. 

"Allow me, Brother Hosmer, to thank Mr. Brooks for 
bringing the Independent to the notice of his readers in 
slave territory. 

"April 20, 1859. "The Spy." 

This letter indicates that an effort was made by Mr. 
Brooks, editor of the Central Christian Advocate, to con- 
nect the disturbance in Ebenezer church with the Independ- 
ent. We have already noticed the origin and character of 
that paper. William Hosmer, its editor, was a strong be- 
liever in the doctrine of holiness, and much in sympathy 
with the pilgrims in Western New York, and the columns 
of his paper often rang with warnings to the officials of the 
church against the high-handed usurpations of power on the 
part of subordinates in the church, aimed at the crushing out 
of the holiness revival. 

For years a hot discussion had been going on in the 
church papers over the doctrine of holiness itself. Nathan 
Bangs, Jesse T. Peck, Joseph Hartwell, and others, had 
written in defense of it. They held to the doctrine as taught 
by the Wesleys. Hiram Mattison, C. P. Bragdon, and many 
others, had written against it. The writings of Mattison had 
slowly, but surely, poisoned the theology of many of the 
ministry, who stood ready, by one means and another, to hin- 
der and crush out the teaching of Wesleyan views. 

The cringing attitude of the church on the slavery ques- 
tion had developed a policy of administration, and even of 
preaching along the border of Mason and Dixon's line, that 
was destructive to independence of character except in oppo- 
sition to every form of radicalism. This policy-spirit had 



The Feeling Which Followed. 365 

undermined the spiritual life, and the conscience of the 
church, until such things as have been recorded in this chap- 
ter were possible with both the ministry and the laity. 

When men got their eyes open to the real character of 
this spirit, they were filled with horror and distrust of those 
who still were actuated by it. Mr. Redfield's preaching left 
no middle ground. He poured such floods of light upon the 
motives of men that they could but see themselves in their 
true character. Some repented, and, full of gratitude for 
being saved from such an abyss of moral corruption, per- 
haps unwisely, would speak in strong approval of the faith- 
fulness of Mr. Redfield's labors. This roused the jealousy 
of time-serving ministers, and the hatred of men who would 
not walk in the light. His friends were of the most spirit- 
ual in the church, his enemies of the worldly. The friend- 
ship of his friends was strong as death, while the enmity of 
his enemies was bitter to the extreme. Thus the gulf of 
separation was deeper than the width of this church action 
would indicate. Spiritual men, on the ground, would be 
convinced of its impassableness, when those at a distance 
would see but little worthy of notice. Of the actors in this 
conflict we shall see more by-and-by. 



CHAPTER LVI. 

A committee now waited on Mr. Redfield, and asked 
him to become the pastor of the new organization. But he 
answered, "I cannot do that unless you are regularly organ- 
ized and recognized by the presiding elder." 

They went to see him, and he told them he was glad to 
know of their taking this course, and he would recognize 
them. They returned and drew up a formal petition to that 
effect, which was signed by the members interested, and 
then presented to the elder again. He now had changed his 
mind, and declined doing it. 

In the meantime, many of those who had withdrawn 
from Ebenezer were demanding an organization; and if that 
Was not done, they declared their intention to join some 
other of the city churches; but w 7 ere unanimous in a deter- 
mination not to return to the Ebenezer church. 

Dr. Williams came to Mr. Redfield soon after, and com- 
manded him to bring back the people he had taken away, or 
he would expel him, and then publish him to the world. 

Mr. Redfield replied, "I cannot do that. I never took 
them away, and I can never bring them back." 

"You have split my church all to pieces," said he. 

"You know better than that," was Mr. Redfield's reply. 

Soon after this, Mr. Redfield received the following 
letter: 

"St. Louis, January 26, 1859. 
"To Rev. Dr. Redfield: 

"Dear Sir and Brother: — We are pained with the dis- 
ruption of our church, which has occurred recently in this 
citv. With the present light upon the subject, we are per- 
suaded that the responsibility rests chiefly with you. That 
a more perfect understanding may be reached, and the 
schism, if possible, be healed, we respectfully ask an inter- 

(366) 



Answer to the Request. 367 

view with you this afternoon at three o'clock, at the office of 
the Central Christian Advocate, 97 N. Fourth street. 
"We trust you may not fail to meet us. 
"Signed, 
"Thomas Williams, 

Pastor of the Ebenezer Church. 
"Winter R. Davis, 

Pastor of Hedding Church. 
"Joseph Brooks, 

Editor of the C. C. Advocate." 

In a note at tne foot of this letter, the time was changed 
to 10 a.m. of the next day. 

Mr. Redfield says: "I did not feel willing to meet these 
men, especially Dr. Williams, who was capable of that fraud- 
ulent letter; and Mr. Brooks, whom 1 too well knew, from 
report and otherwise, and trust myself with them. So in- 
stead of going to meet them I thought it best to answer the 
call by the following letter: 

"St. Louis, January 26, 1859. 11 130 p. m. 
"To Rev. Dr. Williams, Rev. J. Brooks, and Professor Davis: 
"Dear Brethren: — Your note of to-day, received after 
church, greatly surprises and grieves me. I know Brother 
Brooks intimated to me last night that I was the principal 
cause of the disaffectign complained of, but I could not make 
myself believe that the sober second thought, after a fair in- 
vestigation, would at all warrant such a conclusion. I claim 
to be a North Methodist, and have tried to build up the cause 
of Wesleyan Methodism, and am confident that all my teach- 
ings in this city will bear a comparison in their orthodoxy 
with our standard authors. I have acted conscientiously and 
trust your charity will award to me an approval consistent 
with this statement. I cannot see that I am blameworthy if 
others show an attachment, as Methodists, for Methodist 
doctrines. It is thought I can heal, by correcting all the 



368 Life of John W. Redfield. 

causes of the state of affairs complained of. I honestly believe 
I am not the cause, and I feel just as sure that I cannot heal 
what I have not wounded. I am willing to do, and will do, 
anything consistent with right, which you may prescribe, to 
reach such an end. When I took my letter I did design, 
quietly, to change my relation, either to another Northern 
Methodist church, or to go to a free state, hoping to get 
away from so troublesome a state of things. I knew not 
that another person besides myself and wife had any design 
to take letters; neither did I state to any one that I had done 
so, till I learned that others had done the same, fearing that 
it would be construed into hostility to Ebenezer church. I 
designedly refrained from expressing opinions, and likewise 
from attending preliminary meetings, having in view steps of 
separation. But when it was announced that a new organi- 
zation was a fact, and the papers were duly made out to pe- 
tition the elder to perfect the organization, and there was a 
unanimous desire that I should preach for them until the 
proper officers should make provisions to supply them, I ac- 
cepted their invitation, believing I was violating no obliga- 
tions in so doing, as a loyal member of the Methodist Episco- 
pal Church. If others think I have, and will convince me of 
the same, I will correct my mistake if it is in my power to 
do so. 

"Now if you can find one person who has taken a letter, 
and who will state that I, by word or act, directly or indirect- 
ly, have incited them to do so, I will quietly retire out of 
your midst, into a free state. Or if you can find a majority of 
two-thirds, or one-quarter, even, who will state that if I 
were gone out of the city they would go back and return 
their letters to Ebenezer, I will then leave. 

"But will you permit me to ask you, brethren, if your 
united wisdom cannot devise some plan by which the cause 
of Methodism may be so extended that we all can work 
without this, to me, very unpleasant state of things? I am 



Letter from Mr. Williams. 369 

ready to serve the church free of charge, and I ask, will you 
not try some plan to meet the increasing demands of this 
great city? Will you not try in your wisdom to husband 
the present tide of religious influence? Are we not brethren? 
and shall we not harmonize in the great battle for the right? 
I will do anything that is right at your suggestion to reach 
so happy an end. God knows I desire to see St. Louis saved, 
and a fair proportion of the people gathered into our beloved 
North church. I trust you will weigh my motives in an 
even balance, when I state to you that I have no personal in- 
terest to serve in the part I act in trying to promote this end. 
"I have chosen to write what I have to say to you, that I 
might say it more deliberately, and that you might review 
at any time what I have said, in making up your minds. 
"Yours, most respectfully, 

"J. W. Redfield." 

The next day he received the following reply: 

"St. Louis, January 27, 1859. 
"To Dr. Redfield: 

'Dear Brother: — As you have declined to meet with the 
pastors of the Methodist Episcopal Church of this city, this 
morning, according to our request, to endeavor to heal "the 
unfortunate disruption that has taken place since you came 
to this city, we feel compelled by a stern sense of duty, in 
the fear of God, as pastors of the Methodist Episcopal 
Church, to seek an adjustment of this painful affair in an- 
other form, so far as your responsibilities are involved in the 
matter. Therefore, at the request of these pastors, it becomes 
my painful duty to request, in accordance with the Discipline 
of the Methodist Episcopal Church, that you deposit your 
letter without delay in one of the charges of this city, and 
have your name enrolled in a class-book. 
"Yours respectfully, 

"Thomas Williams." 



370 Life of John W. Redfield. 

Mr. Redfield says: 

"I had a warning not three hours before, and I believe 
from the Spirit of God, that trouble was ahead, and said to 
my wife, 'Something is coming, and I feel impressed to send 
our church letters away at once.' So I had a letter written, 
and our church letters inclosed in it, and sent to the post 
office, and then went to church. At the close of the service 
I received Dr. Williams' reply. He came to me soon after, 
and said, he should now go 'war to the knife.'* Others said, 
a plan was being laid to compel me to leave the city ; and 
that a course was to be pursued that would shut me out from 
all Methodist churches of the land. Another friend came to 
me with the word that he had reason to believe that the 
preachers would raise a mob against me, by the cry that I 
was an Abolitionist. Then Dr. Williams came to me one 
Saturday, and said, 'If you will go to our church once to- 
morrow, I will let you off'; and I promised him I would. 
When my friends found this out, they stoutly resisted it, as 
they felt sure there was a plot of some kind in it. But I 
thought I would risk it and keep my word; but I was taken 
suddenly sick, and was unable to get out for three weeks. 
I suffered much from fear and grief. Every noise at night 
seemed to me like the noise of a mob, and I expected to see 
the windows .burst in at any moment. I was grieved to think 
that ministers in my beloved church would resort to such 
means to accomplish wicked ends. I became so sick that I 
despaired of life, and said to my wife, 'You'll have to leave 
my bones in St. Louis.' At the end of this time I was taken 
to the church one Sunday morning, in a close carriage, and 
as I entered, the singers sang, as a voluntary, 
'Jesus look with pitying eye, 
Saviour help me or I die.' 
Oh, how I felt the meaning of every word! On attempting 

*The writer, when a pastor in St. Louis in 1886, was told by a lady that she 

heard Dr. Williams make that declaration in front of the church where Mr. R 

was then laboring. 



The Conflict Hot in St. Louis. 371 

to read a hymn, I found that my eyesight had failed, and 
from that time I had to wear glasses. 

"I was soon able to resume the charge of the society, and 
we thought it best that we should form ourselves into a 
Methodist church on the Congregational plan, but adding a 
rule against slavery. In the meantime I thought best to 
prepare to let the annual conference adjust our difficulties. 
Some said there was no use, but I thought there was. But 
sure enough, when the time came, the conference refused to 
look into the matter. At last we settled down to look after 
our work. New appointments sprang up, and calls began 
to come for me to labor. Visitors came from Richmond, 
Virginia, New Orleans, Natchez, Baltimore, Chicago, and 
other places; who had heard so much about us. They came 
to see for themselves, and said, 'This is what we need at our 
place.' So the good work went on." 

The conflict continued to rage hotly in St. Louis for 
considerable time, as the sequel shows. During this time 
Mr. Redfleld wrote the following letters, which are of inter- 
est by way of throwing light upon the character of events 
then occurring, and also by way of revealing the true char- 
acter of the man himself: 

"St. Louis, Mo., Dec. 25, 1858. 

"My dear Sister Kendall: — We received a letter from 
Brother Hicks last evening, from which we learned the re- 
sults of the Laymen's Convention at Albion, but not all the 
particulars. 

"We are now settled for the present in this wicked city, 
and are trying to clear away the rubbish so as to get down 
to the foundation rock. The novelty of the doctrine of holi- 
ness, and the measures we use, as well as the little power 
sometimes manifested, is startling to them here. One man 
lost his strength night before last, and fell back on the floqr. 
Some say such a thing never took place in Ebenezer church 
before. Some few profess to have received the blessing of 



372 Life of John W. Redfield. 

perfect love, but the stamp does not come quite up to my 
wishes. Most of the people seem sincere, but timid and 
halting. Among the reclaimed backsliders is the son of 
Father Wait, of Albion. He has been backslidden for fif- 
teen years. He is one of the city justices, has a great deal 
of energy, and uses it among his associates, lawyers and 
others, and deals as plainly with the church as Brother Purdy 
used to, is just about as impulsive, and feels he has a duty to 
do, and I am of the same impression. We have a few here 
who know what salvation is, and they stand up in defense of 
the definite work. How it will finally turn I cannot say, but 
hope and pray that before the fight comes on, which surely 
will come, that God may have one victory which will estab- 
lish a gospel standard. 

"Our church is quite central, but small and old, while the 
South church has its full supply of large commanding 
churches, proud, fashionable, and world-loving. They 
frown upon the North church, call us intruders, and set us 
down with negroes (bless the Lord!). But the strong gos- 
pel doctrines are taking hold of the honest-hearted sinners, 
and I hope they will have one chance to show what they can 
do. 

"I can see that Brother Kendall's triumphant translation 
has done for the pilgrims what nothing else could have 
done. That solemn vow of the preachers over his coffin has 
told upon that little band, and nerved them to acts which are 
felt for God. He died well. The pilgrims saw the divine 
approval of his course. Those who waited to see how he 
would fare have been thrown upon their own resources. 
The gospel did not succeed so well until after our Lord's 
ascension. 

"I am strongly impressed that God designs in this move- 
ment, to fit the pilgrim preachers for their work. How 
could they better learn to guard the entrance to the Christian 
ministry than by their sufferings from bad men in the ranks? 



Letter to Mr. and Mrs. Foot. 373 

The experience they are obtaining will help them, when 
the time comes, to frame a discipline that will put the devil 
to many years of hard toil to get it tangled up again. I am 
sure the movement must end in division and a new church 
at last ; and yet I hope they will hold on until pushed from 
the last plank. 

"Firm in the Lord and in the power of his might, 

"J. W. Redfield." 

"St. Louis, Mo., Jan. 13, 1859. 

"Dear Brother and Sister Foot: — We have long con- 
templated writing to you, but the great number of our cor- 
respondents, and the fact that we had written to some in St. 
Charles, has caused this delay. We greatly desire to hear 
from you, and are particularly desirous to know how matters 
have turned in that region. 

"We have reason to believe God sent us to this city. 
The contest is very severe. Presiding elders and other 
preachers, who have advised the members to conform to the 
world, are greatly stirred. But God is raising up witnesses 
to testify to the fullness of salvation. Members of other 
churches are taking a bold stand for the truth. Some have 
expressed a great interest in the doctrine of holiness. One 
Congregationalist has experienced it, and now blazes with 
the fullness. A goodly number of Methodists now rejoice in 
a complete salvation. But the jeweled saints fight with a 
zeal worthy of a better cause. 

"Some ask me to go into other churches and preach this 
blessed fullness there. Some ask me to set up a new church, 
and many outsiders and Presbyterians and Congregationalists 
are ready to sustain it. 

"The powers of our church permitted me to preach a 

few times, and as the people received it the slaying power 

came, and then they stopped me. They tried to get along 

alone a few nights, but they could not make it move; and 
26 



374 Life of John W. Redfield. 

then they called for me again, and again the work moved 
with power. Then there was shouting, and that was stopped, 
and I was stopped again. Again they tried to make the 
work go their way, but it would not move. I am now holding 
off, and shall continue to do so until they pledge themselves 
that Bible religion shall be sustained. The outside pressure 
upon them, to have me preach, is getting very strong, and 
the contest waxes hotter and hotter. I am calmly waiting, 
standing still to see the salvation of God. 

"You would not wonder at this, if you could see the jew- 
els, flummeries, feathers, and the whole wardrobe of perdition, 
passing on the backs of Methodists, like loaded camels. And 
further to hear some backsliders confess their wrong, and 
then declare that preachers had told them to 'Dress up; — put 
on all you can get on; and shine in the world.' And further, 
that they need not attend class, etc. You cannot wonder 
that such kind of stuff and Bible religion will strike fire 
when they come together. How matters will turn I don't 
know. One thing I do know. God helping me I will stand 
for truth or die trying. I know you pray for us. I do not 
ask you to pray that we may be released from the burden, 
the labor or the reproach, but that our faith and fidelity fail 
not. 

* Yours affectionately, 

"J. W. Redfield." 

"St. Louis, Jan. 30, 1S59. 

"Dear Brother and Sister Foot: — Your letter was duly 
received. Glad we were, indeed, to hear from you. Yet 
we are sorry that salvation cannot have a fair chance in St. 
Charles, to save and bless the people with a full salvation. 

"We are now convinced that God sent us to St. Louis. 
But such a battle we never had before. Our pastor blew up 
the official board for introducing a resolution to invite me to 
conduct the meetings. I was called upon, however, to 



Letter to Mr. and Mrs. Foot. 375 

preach, and the Bible salvation took most wonderfully. The 
people came out in great numbers, and then the preacher 
stopped me. The people urged, and now and then he would 
permit me to preach, and when the house would fill up he 
would stop me again. The church murmured, and he 
threatened to leave. On the 20th, I went into the church to 
preach, when he took me into the parsonage, and showed me 
a letter from the official board forbidding me to preach 
again. The people found it out, and seventy-two members 
demanded their letters. I asked how it happened that the 
leaders' names were not on the letters; and he said it came 
from the trustees. Then it came out that only one of the 
four names was that of a trustee. When the people repudiat- 
ed the dictatorship of the four men, the preacher owned up 
that he was the author of the letter. The people then 
formed a new church at once, with the promise of 150 mem- 
bers. The preacher lays the separation to me, and has 
demanded my letter, and threatens to expel me, and cut off 
all that left. He has got the presiding elder, the editor, and 
all the conference preachers on his side against us, but the 
outsiders, and the members of other churches, sympathized 
with us, and opened a fine church for our use. This made 
our enemies more angry than before. God came in power, 
and sinners have been saved. The people and the Lord 
seemed to leave them, and then they threatened us with war 
to the knife. It so happened that I expressed no opinion 
about dividing, nor counseled it directly or indirectly, but I 
have to bear the blame. Our friends have drawn up a 
writing, stating positively that I did nothing in any way to 
promote the separation, which they have all signed. This 
has been published. Then came a charge that I split the 
St. Charles' church; but a man from there happened along 
here, who gave the facts, and that story was spoiled. 

"I am waiting now to have the organization perfected, 
when I expect again to enter the field. We need your 



376 Life of John W. Redfield. 

prayers, that God may defend the cause of righteousness. 
Holiness is our theme. God comes in power. Mattie says, 
such a class meeting as she attended to-day she never attended 
before. There were ten seekers of religion. 

"Many honest-hearted sinners desire that we build a new 
church of our own, and are ready to help. 
"Yours in love, 

"J. W. Redfield." 

In a letter to Mrs. Kendall dated February 17, after re- 
counting the history of the work in St. Louis down to that 
date, almost exactly as in the foregoing letter, he says: 

"Now the question comes up: Where shall we attach 
ourselves? We have offered ourselves to the Methodist Epis- 
copal Church, and they spurn us. We cannot go to the 
Methodist Church South on account of slavery. We are 
Methodists, and cannot be anything else. I said to them, 
^Perhaps the pilgrims of Western New York will receive 
you, and look after you.' 

"So they have organized congregationally until they can 
open up negotiations with the East. We have written to 
Brother Roberts to come on and take charge. There are a 
number of other places where matters are somewhat as they 
are here. 

"I must go up to Quincy, Illinois, next week, if it is at 
all possible, to hold another meeting this season. That is 
about 130 miles north, on the river. 

"The opposition have sent for Bishop Janes to come and 
help them out of their difficulty. He is expected to-day. 
But it is too late. The new church voted night before last, 
to make no further attempt at reconciliation. 

"I have for years seen that we must come to this; but 
never once supposed that it would be done in my day. But 
we are forced into it. 

"I think I never suffered more in so short a time in my 



Letter to Mr. and Mrs. Foot. 377 

life, than while I have been here. The trouble laid me up, 
sick-a-bed for a fortnight, but I dared not run. It cheers 
my heart to think that the pilgrims are praying for me. 

"Yours, 

"J. W. Redfield.*' 

On March 2, 1859, he wrote again to Brother and Sister 
Foot of St. Charles, Illinois, as follows: 

"My dear Brother and Sister Foot: — Your welcome and 
cheering letter of February 27, was received last night. I 
answer thus early, and your questions in particular, that you 
may be able to form a just opinion of all matters pertaining 
to the division here. 

"The Ebenezer charge, when the division of the church 
on the question of slavery occurred, eleven years ago, had 
more members and better prospects than at the time of our 
arrival here last fall. At the last conference there were re- 
ported 140 members. Those who have left to form the new 
church are all the spiritual members of the flock, with a few 
exceptions. Over one hundred of them left. Seven of them 
are local preachers. There are a few spiritual ones left, but 
their hearts are with us. Before deciding to form a new 
church, several joined the South church, and a large portion 
of the remainder were determined to go to some other 
church if we did not organize. To save them to the church 
North, it was necessary to form a new society. Just at the 
time when we were discussing the question, Where can we 
hold meetings? and a committee was seeking a place, a gen- 
tleman, the owner of a large church, offered it to us, on such 
terms that we accepted it. It is in the heart of the city, 
large and commodious. It was formerly occupied by the 
Baptists, but about this time the society broke up. 

"If the new society was to dissolve to-day, it is not likely 
that ten of the members would return to the Ebenezer 
church. They have organized under a congregational form 
of government, and will wait until conference to see what is 



378 Life of John W. Redfield. 

best to be done. If at conference they cannot get a pledge 
to be supplied with Methodist preachers, at least religiously 
inclined, they will then unite with the pilgrims of Western 
New York. The pilgrims here have not as much of the 
laboring power as they need, but they are seeking it. And 
yet they are comparatively free to what they were before 
they left. There, if any got to shouting or exhorting, the 
preacher would stop them, and in private call them 'gran- 
nies.' 

"Already we have a large, growing Sunday-school, and 
are looking for one or two more places in which to hold 
meetings, with the hope of establishing new societies. 

"The people say we must not leave St. Louis, but I see 
they are leaning upon us. I dare not tell them, but I always 
feel like running away when I see symptoms of that nat- 
ure. The most of those left. in the old church, you may set 

down as like Brothers , , and Sister , except 

the few I spoke of, who, like Nicodemus, are disciples, but 
secretly for fear of the Jews. The piety, the talent, and 
the working force, are in the new organization. 

"God is with us, and the number is daily increasing. Our 
church on Sundays is crowded to its utmost capacity, and 
many are obliged to go away for lack of accommodations. 

"Dr. Williams and the few who stand by him, have been 
trying every possible way to upset and destroy us, but so far 
have signally failed. They sent for Bishop Janes, but since 
he has gone, they have lowered the tone of their opposition, 
and their threatenings have ceased. It is surmised that the 
bishop has advised this. 

"Wife and I expect to go to Quincy for a short time. 
The people here say we must return, and stay; but I very 
much need rest, and I feel I must have it. I would gladly 
go to St. Charles and spend a short time. 

"Our fight here has been the most severe I have ever 
known. I don't wonder that Satan contends sharply to hold 



Mental Conflicts. 379 

his own in this Vanity Fair. Theaters, masquerade balls, 
rum holes, with Sabbath breaking, abound. The churches 
have so far kept in the good graces of his Satanic Majesty, 
that but little damage has been done to his kingdom since 
the city has had a being. Somebody has got to get a broken 
back for disturbing this state of things, and it may as well be 
I as anybody. The thing must be done, or St. Louis is 
lost. I have suffered so much that it seems as though I could 
never go into another such conflict. It laid me on my back 
for two weeks. I am hardly able to do anything of moment 
now. Yet God keeps my head above water, and the people 
are very kind and sympathizing. My whole heart goes out 
in prayer that God may remember them, for they have not 
been ashamed of my chain. I tell you this strong salvation 
makes strong friends and hot enemies. 

"I don't feel equal in giving you advice in relation to 
your meetings. Yet I must say, dear sister, I cannot see 
how you can be true to God and truth, without throwing 
your whole weight into the scale of right. Will not some 
of the Marys, 'last at the cross, and earliest at the grave,' 
stand in the way and lift up the voice like a trumpet? God's 
cause must not go down! But who will hazard all, and die 
a moral martyr for Christ? 

"The Lord bless you all. 

"J. W. Redfield." 

Mr. Redfield, during the time of these troubles and after- 
ward, passed through severe mental conflicts in regard to the 
course he had taken. His naturally sensitive and shrinking 
nature drew back from everything like severity and cruelty. 
Anything like mental or physical pain in others would cause 
him the most intense anguish. The accidental injury of a 
bird, or beast, or even a fly, would cause him to weep. Such 
a nature felt intensely all the attacks made upon his charac- 
ter, the questioning of his motives, the withdrawal of 
friendship, and the open hostility of his enemies. Naturally 



380 Life of John W. Redfield. 

he was a coward ; religiously, the bravest and most faithful 
of men. In the pulpit or in the social circle, when he felt 
he stood forth in the name of Jehovah, his hearers would be 
impressed with his bravery and fidelity; but when merely 
himself, they would think him a marvel of human weakness. 
He relates this incident in his experience at the time of the 
troubles in St. Louis. 

"I was now beset by enemies who tried to annoy me in 
every possible way ; and I felt heart-broken to think that 
after being so pressed in spirit and crowded by the 
Lord to go this thorough way, I must meet with such oppo- 
sition from ministers of the gospel. It seemed more than I 
could endure. And I could but examine my whole course 
and motives, and then ask the Lord, 'If I am right, why 
are these things permitted?' I was talking like this to Sis- 
ter M one day, when she related to me the following: 

u 'When we moved here from Cincinnati three years 
ago, I told my husband I could not join the Southern church 
for I was an Abolitionist. I went to the Ebenezer church, 
but it was so dead that I could not think of joining that. I 
saw so little of spiritual life in the city, that it seemed as 
though I could not stay here. So I went to the Lord about it 
in prayer, and he told me to hold on, and he would send a man 
to preach the true gospel. About the time you came, I began 
to feel that the man had come, but I had heard nothing 
about you. I said to my husband one Sunday morning, "I 
must go to Ebenezer church, for I feel the man has come the 
Lord promised me he would send." But he said, "Your health 
is so poor, it will not do for you to go; and your doctor will 
be displeased." But I felt I must go, though the church 
was two miles away from us. I finally persuaded husband 
to go along, and when we entered the door and saw you in 
the pulpit, I said, "That is the man the Lord promised 
me." The Lord had let me see you, and I knew you.' 

"This was of great encouragement to me, and allayed all 
my fears for the time being." 



CHAPTER LVII. 

Information now came to Mr. Redfteld that Mr. Roberts, 
who had been expelled from the Genesee Conference, was 
laboring under the auspices of a Laymen's Convention held 
in Albion, N. Y., during the first part of the winter. This 
convention after remonstrating against the course of the con- 
ference, in expelling Mr. Roberts and Mr. M'Creery, passed 
a resolution, asking Mr. Roberts to go through the country 
and discuss the action of the conference, guaranteeing him 
his support while so engaged. When Mr. Roberts was 
called in, and the resolution read to him, he declined the re- 
quest, but offered to spend his time for a year in evangelistic 
work if they desired it. The resolution was then reconsid- 
ered and changed to harmonize with that proposition. Mr. 
Roberts and Mr. M'Creery had appealed to the General 
Conference which would be held in May, i860, and both had 
united with the church again, on probation, according to 
Discipline. They did this that they might legally labor in 
spreading the gospel, while their appeals were pending. As 
Mr. Roberts' relation to the Methodist Episcopal Church, at 
this time was similar to that of their own, the new society in 
St. Louis now sent for him to come and take Mr. Redfield's 
place for a season. This would leave Mr. Redfield free to 
go to Quiucy, Illinois, where a field had awaited him -for 
some time. 

Mr. Roberts went, helped to perfect the organization, 
and to make a rule against slavery that could not be evaded. 
One of the members, Joseph Wickersham, who for conscience' 
sake, when seeking perfect love, a few years before, had set 
at liberty $30,000 worth of slaves, was one of the most ea- 
ger for such a rule. Thus on slave territory, these men and 
woirfen who had gone into this new society, dared squarely 
to meet the question of slavery, when the Methodist Episco- 

(381) 



382 Life of John W. Redfield. 

pal Church, as a body, through its conferences, annual and 
general, were cringing and dodging in regard to it. This 
circumstance shows that the difficulty was not with the laity, 
but with the ministry; and that all their pleas of toleration for 
slavery were baseless. Many of these persons were practical 
business men, and who knew the power of prejudice, and so- 
cial ostracism, yet fearlessly they adopted this rule on slavery 
in a slave-holding city. Their action shows a conscientious 
boldness that will honor their names in time and in eternity. 

The Laymen's Convention under whose auspices Mr. 
Roberts was now laboring, had passed a resolution, based up- 
on Dr. Abel Stevens' declaration of the reserved power of 
the laity to correct the maladministration of the ministry, 
viz.: the right to withhold supplies. This resolution read as 
follows : 

"Resolved, That we will not aid in the support of any 
member of the Genesee Conference who assisted, either by 
his vote, or his influence, in the expulsion of Brothers Rob- 
erts and M'Creery from the conference and the church, until 
they are re-instated to their former position; and that we do 
recommend all those who believe that these brethren have 
been unjustly expelled from the conference and the church, 
to take the same course." 

The resolution to employ Mr. Roberts and Mr. M'Creery 
reads: 

"Resolved, That we recommend Rev. B. T. Roberts and 
Rev. J. M'Creery to travel at large, and to labor, as oppor- 
tunity presents, for the promoting of the work of God and 
the salvation of souls." 

The salary of each was fixed, and a committee of fifteen 
was appointed to collect the same. 

The policy was soon adopted by their enemies, of read- 
ing out of the church as withdrawn, all who acted upon these 
resolutions. In some places the numbers so cut off were so 
large that temporary organizations had to be effected to pro- 



Action of the Laymen's Convention. 3S3 

vide places of worship and to appoint officers to take the 
oversight of the work. This made work for the two men, 
and Mr. Roberts' visit to St. Louis was for the same object. 

The convention had also adopted the following resolu- 
tion, that expressed its attitude toward the church: 

"Resolved, That the farcical cry of disunion and secession 
is the artful production of designing men to frighten the 
feeble and timid into their plans of operation and proscrip- 
tion. We wish it distinctly understood that we have not, and 
never had, the slightest intention of leaving the church of 
our choice, and that we heartily approve of the course of 
Brothers Roberts and M'Creery in rejoining the church at their 
first opportunity; and we hope that the oppressive and un- 
Methodistic administration indicated in the pastoral address 
(adopted by the Genesee Conference) as the current policy 
of the majority of the conference, will not drive any of our 
brethren from the church. Methodists have a better right 
in the Methodist Episcopal Church than anybody else, and 
by God's grace, in it we intend to remain." 

Mr. Redfield says of the state of affairs at this time in 
St. Louis: "We now expected our conference to set our 
matters right, and then to take us into conference; but if 
that failed, we had one hope left, and that was that the Gen- 
eral Conference, to sit in about one year, would begin a 
system of correction which would eventually reach us. If 
that failed, we would be compelled to set up permanently for 
ourselves." 

This expresses the state of things in February, 1859. 
But little did these laymen or ministers know what awaited 
them in the future. There was a deceptive quiet, politically 
throughout the nation, that proved to be the precursor of a 
terrible storm of civil war. The slumbering feelings that 
found expression in that war, awed, and almost frightened, 
men from their steadfastness for the truth. Men, otherwise 
staunch and firm, proved unfaithful and untrue. 



384 Life of John W. Redfield. 

The society in St. Louis soon felt it necessary for the 
protection of Mr. Redfield to publish the following resolu- 
tions, which were adopted, and ordered to be published 
without his knowledge: 

"Resolved, 1. That we deem it due to our worthy brother, 
Rev. Dr. Redfield, to state that amid all the difficulties, as 
well as the causes, which have resulted in the division of the 
Methodist Episcopal Church, at Ebenezer, in this city, he 
has stood aloof, neither advising nor counseling us as to 
what course to pursue in relation to said division; but like a 
man of God, full of love for the salvation of souls and the 
prosperity of our common Zion, he wept over the apparent 
calamities brought upon us by the unwise conduct of those 
assuming to have authority over us. 

"Resolved, 2. That as our brother is about to leave us, 
we commend him to all the churches in our beloved land, 
and pray that the great Head of the church may shield and 
protect him and his devoted wife, from the persecutions of 
their enemies, as well as the slanders the ungodly may send 
after them. 

"Resolved, 3. That the Central Christian, the North- 
western, and the Western Advocates, and the Christian 
Advocate and Journal, and those journals favorable to the 
cause of religion, be requested to publish these resolutions. 

"St. Louis, February 28, 1859." 

These resolutions were signed by ninety-four members of 
the society, and taken to the Central Christian Advocate 
for publication. But the editor, Rev. Joseph Brooks, said, 
"Don't ask us to publish that, but drop all matters, and be 
still, and we will be still. You publish nothing, and we will 
publish nothing." 

Dr. Williams came to Mr. Redfield, and asked him to 
use his influence to prevent the publication of it, and 
promised that they would publish nothing. Mr. Redfield 



Article by Samuel Huffman. 385 

promised to do so, but in a few days the following was pub- 
lished in the Central Christian Advocate: 

"SPECIAL REQUEST. 

"Early in the past winter, a Mr. J. W. Redfield, a local 
preacher, claiming to be directly from Northern Illinois or 
Michigan, and more remotely from New York or New En- 
gland, came to this city. Being properly endorsed by the 
authority of the church, he was invited to aid in a series of re- 
ligious services in Ebenezer church. During the time, he 
succeeded (as I am informed) in sowing dissensions among 
the members, and at length publicly proposed to take a vote 
of the congregation, as to whether he should occupy the pul- 
pit. He was kindly invited to desist from further occupancy 
of the pulpit. This he did; and under a promise of uniting 
with one of the other city charges, or of going to Illinois, he 
asked and obtained from the pastor of Ebenezer a certificate 
of his membership and official standing, giving assurance, at 
the same time, that he would in no case have anything to do 
with separate services. In forty-eight hours, I am informed, 
he was publicly preaching to a company of the members of 
Ebenezer church, whom he had headed and led off, organiz- 
ing and establishing separate services in another place, while 
the protracted services were still in progress in Ebenezer 
church. 

"Three several times has he been officially required to de- 
posit his certificate in some one of the city charges, that he 
might be held to answer grave charges which are pending 
against him (and are now in my possession), involving his 
ecclesiastical and Christian character. He has constantly re- 
fused to comply with this requisition, treating the demand 
with contempt. Various statements have been made by him- 
self and friends as to where he has deposited his certificate of 
membership. At one time it is said to have been sent to 



S6 Life of John W. Redfield. 



Illinois; at another to be deposited with some church of an- 
other denomination. Thus the case stands. 

"With many years' experience in the church, I have never 
before known a case involving so much evasion, unmitigated 
duplicity, and contempt of the authority, order, and Discipline 
of the church. 

"This note is to request that any minister or member of 
the M. E. Church having knowledge of where he holds his 
membership, and is ecclesiastically amenable, will give me 
information at once. 

"Samuel Huffman, P. E., 
"St. Louis District, Missouri Conference." 

This was copied in many, if not in all, the church papers. 
And, strange to say, the minister who had given the church 
letter which Mr. Redfield presented, and which was publicly 
read in the Ebenezer church, knew of this published request, 
and yet never came to his relief with a statement of the facts. 

A few days after the publication of that paper, a com- 
mittee appointed by the new church prepared a reply and 
took it to the Central Advocate, but the editor refused to 
publish it. It was then taken to the St. Louis Christian 
Advocate, the organ of the Methodist Episcopal Church, 
South, where it was published in the following form : 

"OUR NORTHERN BRETHREN. 

"For several weeks past, as we have been informed, our 
Northern brethren in this city have not been in the most 
pleasant state of feeling among themselves. Some difficulty 
occurred in the Ebenezer church — their principal church in 
the city — which soon resulted in the withdrawal, in form or 
in fact, of one-half, or more than one-half, of the entire 
membership. These 'seceders' (we use that word in no 
offensive sense) organized themselves elsewhere, and have 
kept up separate services, which are reported to have been 
interesting and profitable; but the gap between them and 



Article in St. Louis Advocate. 3S7 

'the old church' (Ebenezer) seems, from what we hear, to be 
constantly widening. Below, we give place to a communi- 
cation and explanations, which communication was intended 
for another paper, but not allowed a place in its columns. 
We publish it at the earnest solicitation of several persons 
who are personally friendly to us, and subscribers to our 
paper, although they never have belonged to the Southern 
church, and perhaps never will. It seems but just that they 
should have some medium through which to reply to what 
they consider unfair and unjust accusations. 

"It is not our purpose to meddle with their difficulties, 
and all we now state is upon information received from 
others. We have not from the first been any nearer 'the 
seat of war' than our own legitimate business has called us, 
but, if reports may be relied on, some strange things have 
occurred among them. — Ed. Advocate. 

"Editor St. Louis C. Advocate: 

"Dear Sir: — The following was sent to the editor of the 
Central Advocate, with a request that it should be insert- 
ed, as a simple act of justice to Dr. Redfield, whom we 
believe to be an injured man. For reasons of his own, the 
editor of the Central refused to give it a place in his 
columns. We have, therefore, respectfully to ask that you 
will do us the favor to give it a place in your paper, as, at 
present, we have no other available means of reaching that 
portion of the public whom we most desire should see this, 
our honest statement of facts. 

"The paper was signed by five of those whose names are 
now appended, as a committee appointed for that purpose. 
When the editor of the Central refused to insert it, it was 
then reported back to the church by whom the committee 
had been appointed, and the following resolution was adopted 
unanimously: 

"Resolved, That as the following has been rejected by 



38S Life of John W. Redfield. 

the Central Advocate, it be forwarded to the editor of the 
St. Louis Christian Advocate, with a request that it be pub- 
lished in that paper, and that it, also, be signed by those 
holding official position in Ebenezer church, when the sepa- 
ration took place. 

"For the Central Christian Advocate. 
"[special bequest.] 

"Mr. Editor: — An article bearing the above title, signed 
Samuel Huffman, P. E., published in your issue of the 16th, 
contains so many false statements of an injurious character, 
that we beg permission to correct the most important. 

"Mr. Huffman charges the Rev. J. W. Redfield with 
being unwilling, when he came to this city, to tell definitely 
where he was from, 'claiming,' he says, 'to be directly from 
Northern Illinois, or Michigan.' 

"The tendency of this is, to excite suspicion that there 
must be something wrong about him, or he would be able 
and willing to state 'whence he came.' 

"This charge is utterly false. Dr. Redfield brought 
official letters from the church, which were read publicly in 
Ebenezer church, stating that he was 'directly' from Elgin, 
Illinois. 

"Mr. Huffman next charges, on 'information,' Dr. Red- 
field, with 'sowing dissensions among the members' of 
Ebenezer church. That Dr. Redfield preached the gospel 
with great plainness and power, we readily admit; and many 
'came out from the world' and gave themselves anew to 
Christ. But for other influences than those excited by Dr. 
Redfield, we believe no 'dissensions' among the members 
would have taken place. 

"Mr. Huffman charges Dr. Redfield with 'publicly 
proposing to take a vote of the congregation, as to 
whether he should occupy the pulpit.' Dr. Redfield never 
proposed any such thing. He had been invited by official 
members, the pastor concurring, to occupy the pulpit, and 



The Committee's Reply. 389 

hold a series of meetings for three weeks. During the first 
sermon he preached after this invitation was given, Dr. Red- 
field proposed to take an expression of the congregation, as 
to whether they would like to have this searching class of 
truth presented. The pastor interrupted, and the next night 
forbade him the further occupancy of the pulpit. 

"Again, Mr. Huffman charges him with obtaining, under 
false pretences, from the pastor of Ebenezer 'a certificate 
of his membership and official standing.' 

"We should like to know what right any 'pastor' has to 
exact a promise before he will give a certificate of member- 
ship ? 

"The certificate relates to present standing, and not to 
future conduct. But, as we understand it, the doctor made 
no 'promise.' He did not buy a 'certificate.' He simply 
expressed his intention. That intention, expressed honestly 
at the time, he had a perfect right to change. 

"Mr. Huffman charges Dr. Redfield with 'heading and 
leading off a company of the members of Ebenezer church.' 
This, also, is utterly untrue. Dr. Redfield never encouraged 
or advised, so far as we could learn, any one to leave Eben- 
ezer church. 

"Those who left, did so of their own accord, and, as they 
believe, for sufficient reasons. 

"With 'organizing and establishing separate services,' he 
had nothing to do. He even refused to attend their first 
meetings. 

"At the request of those who organized themselves into 
a separate society, he has preached for them, and, we trust, 
will continue to do so as his health will permit. 

"The Rev. Mr. Huffman, P. E., expresses great anxiety 
to have the Rev. Dr. Redfield placed in his power. He ex- 
hibits an eagerness, totally unbecoming a minister of the 
gospel, to see his anticipated victim writhing under the tor- 
tures of the modern inquisition. 
27 ^ 



390 Life of John W. Redfield. 

"We trust that he may find himself disappointed. 

"For the withdrawal from Ebenezer of the large num- 
bers of members that have left, we do not consider that Dr. 
Redfield is in the least responsible. We have our own views 
as to where the blame rests, but, at present, accuse no one. 

"There is room enough in this large and wicked city for 
both the old and new organizations to live and labor for the 
salvation of souls. Crimination and recriminations can do 
no good. Let us employ our strength in peace and harmony, 
in building up the Redeemer's kingdom. 

"From our intercourse with Dr. Redfield, we are satis- 
fied that he is a holy man, devoted entirely to the service of 
Christ. He preaches with apostolic zeal, eloquence and 
power, and we most cordially commend him to the confidence 
and sympathy of the Christian public, wherever he may 
bestow his evangelical labors. 

"H. Wickersham, Leader," 

"L. H. Cordry, L. P., 

"Henry Stephens, L. P., [- Com. 

"Liberty Waite, Steward, 

"A. W. Harrison. 

"Ad. C. Caughlan, Steward, 

"Johnson Brooks, Leader, 

"Richard Thornton, L. D., 

"and one hundred members." 

Before Mr. Redfield started for Quincy, a friend handed 
him a copy of the paper with the article his enemies had 
published. This induced him to leave his wife, for the 
present, in St. Louis, as he did not know the reception he 
might receive in that place. With a heavy heart he started 
on his journey. The tempter beset him with questioning as 
to his course. He soliloquized Hius: "What am I about? If 
I am right, why don't God stop this great wrong? Well, I 
don't know; I cannot see! I am an offense. I cannot help 
it. I am like a poor hunted animal, dodging the blows of its 



A College President's Investigation. 391 

enemies. But still I'll try to work for God as well as I 
can." 

The next morning, after leaving St. Louis, be arrived at 
Quincy, and found the paper with that special request had 
preceded him. He was immediately waited upon, and asked 
if he would deposit his letter, and come to trial. He replied, 
"I am not willing to let my case be acted upon by such as 
know of the fraudulent letter, and connived at it. I can 
show you papers which will attest the truth of the whole 
matter. Now you can do as you please, but I do not feel it 
my duty to suffer all I have for these men, and then to begin 
a series of meetings here after having been tried for a crime 
which they have committed." 

But the president of the Methodist college, and the agent 
of the same, said, "We will go to St. Louis and find out all 
the facts." 

They returned in a few days, and said to Mr. Redfield, 
"We saw only the men who are pursuing you, and we knew 
from their own mouths that the whole matter of the disturb- 
ance is with, and caused by, them. So you have our 
confidence, and can go to work." 

While Mr. Redfield was waiting for their return, the 
lady with whom he boarded related to him the following 
experience : 

"Brother, I have lived here seventeen years. I have felt 
it to be my duty to work for God. I have seen one church, 
among the Germans, built up, and become a Bethel for souls. 
And we have two American Methodist churches. About 
five years ago, I got to feeling so bad over the low state of 
religion, that one night, after meeting, I took a by street to 
go home, so I could cry aloud, and ask God what was to be 
done. That night he showed you to me in a dream, and told 
me you would come and preach the gospel in its power. 
And as soon as I saw you I knew you, and remembered my 
dream." 



392 Life of John W. Redfield. 

Mr. Redfield remarks in connection with this account, 
"All this was very consoling to my wounded heart. But 
for these occasional instances of revelation to God's people, 
I think I should have given up the struggle." 

He now went to work, and God came in glorious power 
in the salvation of souls. A Baptist clergyman, an honest, 
earnest seeker after what he called "the higher life," soon 
entered into the experience. One day, when Mr. Redfield 
was out visiting, he was sent for by a sister of the church, 
who was in great distress of mind. Several w T ere with her, 
and were engaged in prayer, when he arrived. She would 
walk the floor, throw herself flat upon it, wring her hands, 
and cry, and whenever the praying would cease, she would 
scream out, "Oh, do, do pray every moment, for I cannot 
live." The friends prayed until they were exhausted. Mr. 
Redfield had been quietly watching her in the meanwhile, 
and at last said, 

"Sister, hold on a moment." 
But she cried out, "Why don't you pray ?" 
He said to her, "You are not ready for prayer. Now, 
do you say, if the Lord will bless you, any way?" 

"Oh," said she, "that is the difficulty. I am not willing 
to be singular." 

"Well, if God will save you, do you say, any way, Lord?" 
Soon she broke out, with, "Any way, Lord." 
He said, "Say it louder"; and she repeated it at the top of 
her voice. In a few minutes she was so filled with joy that 
her shouts of praise aroused the people of the entire block. 

In the following letter, written at this time, Mr. Redfield 
opens his heart and mind to our gaze: 

"Quincy, 111., March 30, 1859. 
"Dear Brother and Sister Foot: — Your letter came to hand 
this afternoon, re-mailed from St. Louis. 

"I have been here two weeks next Saturday. Mattie will 
come up to-morrow or next day. I send you a paper, the 



Letter to Mr. and Mrs. Foot. 393 

St. Louis Christian Advocate, a Southern paper, which will 
set that matter of the Central Advocate right. I have like- 
wise papers signed by about one hundred persons, stating the 
facts concerning the church difficulties. The depths of cor- 
ruption which have come to light by the acts of the few men 
who have tried to father on to me the fruits of their own 
wrong, will put them in a very unenviable light at the next 
conference. The city of St. Louis, churches and outsiders, 
seeing the wrong and the persecutions of these men, have of- 
fered and are now preparing to build a church at a cost of 
about $20,000 — lot and all. A brother was up here yester- 
day to negotiate for the brick. 

"They are still having salvation power in the new church. 
Mattie reports, that Sunday before last, six were converted 
in a single class meeting, and a number sanctified. They 
have now six classes, and a Sunday-school of more than two 
hundred, and very flourishing. More or less are joining, at 
almost every meeting. They say salvation was never in the 
city before in power like this. 

"The first week after the publishing of that article in the 
Central, more than fifty of the subscribers stopped taking it. 
The city carriers have refused to take it, as, they say, so many 
refuse to take it longer. That shows what the people in St. 
Louis think. Two of the first ministers of this conference 
(the Illinois) have been down to St. Louis, and took the re- 
ports from the men who published that article, and they say 
those men are condemned out of their own mouths; and as- 
sure me that I have their confidence and sympathy, and shall 
have their support. So I feel that I have nothing more to 
do with the matter. I shall keep on serving God and doing 
all the good I can amid this persecution. It is hard enough 
to be without home, and away from friends, and to meet the 
powers of darkness, of the world, and infidels; but if my track 
lies amid perils by sea and by land, and false brethren, yet 
God will not excuse me. 



394 Life of John W. Redfield. 

" 'The way may be rough, 
But it will not be long.' 

"We are having conflicts here, but glorious victories also. 

"A goodly number have entered into the rest of perfect 
love. Two Baptist preachers have attended some of the 
meetings and are earnestly seeking holiness. They came to 
my boarding house to talk with me and pray over the matter 
to-day. They said they would pay the cost. One said, 'By 
faith I can see men as trees walking, and I never knew any- 
thing like this before.' The other says he will not yield un- 
til he knows the fullness for himself; and then he will preach 
it if he is turned away from Quincy. Bless the Lord! The 
work is spreading all over the place, and into nearly all the 
churches. Hallelujah to the Branch! 

"The dear, good sister where I stay, is a pilgrim indeed. 
She has stood nearly alone for fourteen years, weeping and 
praying over this wicked city. Five years ago, she says, 
God showed her the man whom he would send here to work; 
and she says, 'When I first saw you, I remembered the dream 
in which I saw you.' Oh, how this did comfort me amid 
my fight 'with the beasts of Ephesus.' Right, or not, such 
things do encourage me. 

"The people in St. Louis insisted upon it, that we must 
not leave them this summer. They think, if the work 
keeps moving as it now does, they will have at least three 
churches of a salvation stamp, in two or three years. Next 
Sabbath they are to have their first general quarterly meeting, 
after the manner of such meetings in Western New York. 
One of the preachers from the East is with them now, and 
they expect another to take his place soon. 

"The society goes in strong for Northern Methodism, 
and organized on the Discipline of 1842. It is said that one 
of the bishops has said, the society will be recognized, al- 
though those men who have fought us say they will leave the 
conference if that is done. But we shall see. 



Letter to Mr. and Mrs. Foot. 395 

"I was never more sure that God sent us to that city of 
sin. It did seem that it would crush me for awhile, and I 
was laid up sick for two weeks with the burden and trouble. 
'But having obtained help of God, I continue to this day,' 
preaching the same gospel, and having the same Jesus to 
help me. My dear Mattie has stood by me like an angel of 
mercy; and when I felt like fainting, she seemed to possess 
the courage of a hero, and insisted upon it that we should 
not quit the field, but have victory or die in our tracks. God 
has given the victory. If Mattie's health permits we 
shall visit St. Charles this season, the Lord permitting. Then 
we can give you all the interesting details, w r hich are too 
tedious to write. 

"The people here are urgent that we shall make this 
place our home this summer, but I don't know. We have 
two more new places open, as soon as we get through here, 
where the ministers knew me East, and know all about the 
St. Louis troubles. They are very urgent that we carry the 
same word of salvation into their places. 

"Oh, how I want to see you all at St. Charles. Please 
give my love to all ; tell them to pray for us. If ever we 
needed prayers it is now. We are kicked on one side, and 
patted on the other. We need humility to bear the one, and 
courage to meet the other, — especially when we get into the 
unfortunate fix of the poor fellow who went down from 
Jerusalem to Jericho. We have had the worst squall that 
we ever got into. But thank the Lord, salvation has got into 
St. Louis, and I think it will take years for the devil to get 
it out; and in that time a goodly host will pass safely over. 

"Love to all. 

"J. W. Redfield." 



CHAPTER LVIII. 

Subsequent events proved the wisdom of Mr. Redfield's 
refusal to submit to trial by the Ebenezer quarterly confer- 
ence. The trial of a number of local preachers took place, 
which developed the policy of the administration. The 
trials of two were postponed from time to time, until the 
sickness of one and the business of the other prevented them 
from attending, and then they were published as having 
refused to appear. Another was tried, and cleared, and 
when his character was "passed," he asked for his letter, and 
united with the new society. Another local preacher, whose 
drunkenness had been a great scandal to the church, had his 
license renewed after signing the temperance pledge. 

Mr. Redfielcl had now taken his letter again, and for the 
time being put it in the keeping of a minister in the church 
South, thinking the mutual jealousies of the two churches 
would make that a safe asylum for the time being. But Dr. 
Williams was constantly on the search for it, finally 
discovered it, and immediately published Mr. Redfield as 
having compromised his anti-slavery principles. This drew 
letters in large numbers from all parts of the country, asking 
for explanations. But what was painful to him was that 
some staunch friends for this cause now forsook him. 
Among these was ex-Bishop Hamline. Down to this time 
their friendship had been close, and Mr. Redfield had re- 
ceived much encouragement from the good man. Often, 
fields of labor had opened to him through the bishop's 
influence. For some reason, probably from the evil reports 
then in circulation, their fellowship was broken. But a few 
years elapsed before they both had passed away, and 
doubtless in heaven mutual explanations have been made, and 
they have entered into a fellowship to be no more broken. 

During the summer following, Mr. Redfield went East, 

(396) 



At Work in Illinois Again. 397 

on a visit, and met with handbills, stating that he and the 
new society in St. Louis were slaveholders, and belonged to 
the Southern Methodist church. From this time he found 
his way in the Methodist Episcopal Church almost entirely 
closed. 

In the autumn of 1S58, Rev. Seymour Coleman, a super- 
annuated preacher of the Troy Conference, settled in Aurora, 
Illinois. For many years he had been noted for the advocacy 
of the doctrine and experience of holiness. This was- his 
theme, and his preaching was in great simplicity and power. 
He has the honor of being the first Methodist preacher who 
invited seekers of holiness to the altar for prayer. At his 
next conference his character was arrested by his presiding 
elder, for so doing. 

Mr. Coleman had attended most of the laymen's camp 
meetings in Western New York, and knew the "pilgrims" 
well. 

In the spring of 1S59, a vacancy occurred in the pulpit of 
the First church, in Aurora, and he was employed to fill it 
until the ensuing conference. Almost immediately the Spir- 
it of God began to be poured out upon the Aurora church, 
and large numbers of the membership entered into the ex- 
perience of perfect love, and a general awakening among the 
unconverted soon became apparent. His first more public 
appearance was at the district camp meeting held near Syca- 
more in DeKalb Co. At this campmeeting were large num- 
bers from Marengo, Woodstock, Elgin and St. Charles, who 
had been brought into the experience of perfect love through 
Mr. Rcdfield's labors. There were visitors also from long 
distances, who were full of holy fire, and ready for work. 
Mr. Coleman was invited to preach the opening sermon. In 
this he pitched the keynote for the entire meeting. Full 
salvation was the theme, and all the full salvation folks 
walked out in glorious liberty. Mr. Coleman preached 
again Friday afternoon, on the Vine and the Branches, In 



398 Life of John W. Redfield. 

this sermon he handled the timid and the unsound theologi- 
ans in the church "without gloves." During the sermon he 
gave expression to the following: 

"I understand there are preachers in this country, who are 
afraid of the Bible terms, sanctification, holiness, perfect love, 
clean heart, and talk about 'a little more religion,' 4 a deeper 
work of grace,' etc. The Lord pity the poor things. Jesus 
has said, 'Whosoever shall be ashamed of me, and my words, 
in this adulterous and sinful generation, of him shall the Son 
of man be ashamed, when he cometh in the glory of the 

Father with the holy angels.' " Presiding Elder H 

gently pulled Father Coleman's coat, as a check to such se- 
verity, but the old man, with a dignity and almost majesty 
of manner, that thrilled all who observed it, turned and laid 
his hand upon the elder's head, and said, "It will not hurt 
you, elder." At the close of the sermon, Father Coleman 
was about to sit down, when the elder told him to go on. 
He then turned back to the congregation, and asked to have 
the whole altar cleared. The altar was one of the old-fash- 
ioned kind, with a railing around to keep off the crowd from 
the seekers and laborers. In a moment, almost, the whole 
altar was cleared. He then asked for seekers for holiness; 
and, about as quick, the place was filled again, until only two 
persons could get in to labor with the seekers. More than 
150 were on their knees consecrating all to Christ. 

Many of the ministers present were astonished at the 
power of the truth of a full salvation to move and bless the 
people. The evidence of the divine approval of preaching 
the doctrine was apparent to all. 

While a group of Christians were talking together of the 
wondrous scene a little while after, a gentleman approached, 
and said, "I saw the old man this forenoon far out in the 
grove stretched flat on the ground, with his coat and vest off, 
struggling in prayer; and again, since dinner, I went out, 
and he still was there engaged in prayer." This explained 
it all. 



A Presiding Elder's Testimony. 399 

The next morning the love-feast started off in glorious 
power. Many were the testimonies to entire sanctiflcation. 
Some would say, "Thank God, three years ago," or "two 
years ago," or "one year ago," "I saw the light." This 
meant when Mr. Redfield came into this section. These 
testimonies seemed to disturb the presiding elder much. 
At last, apparently in great indignation, he arose, and said : 

"Brethren, you are doing us preachers a great wrong. 
You talk as though this was a new thing. But we have 
been preaching it all these years. I thank God that three 
weeks after my conversion I was led to the altar by my 
mother, though I was only nine years old, and there and then 
I consecrated myself wholly to God. It has cost me many 
a struggle to keep all on the altar, but by the grace of God I 
have been enabled to do so." 

A sister Irvine, the wife of one of the conference preach- 
ers, a contributor to the Ladies' Repository, and an advocate 
of holiness, was present, and her swift pencil took down the 
elder's testimony, and the next week it appeared in the North- 
western Christian Advocate, 

But there were on the camp ground, a brother Bishop 
and his brother-in-law, Fairchild, the latter a local preacher, 
who were differently moved by the testimony than most 
others who heard it. At noon, when they came together in 
their tent, the following conversation took place: 

"What do you think of the elder's testimony?" 

"I don't know what to make of it." 

"When he came to our first quarterly meeting in Wood- 
stock, last fall," said the local preacher, "I asked him at the 
close of his Saturday afternoon sermon, if he enjoyed the 
blessing of holiness, and he answered, 'No; but I am seeking 
it; and I want the friends to pray for me.' " 

"But," said Father Bishop, "at our last quarterly meeting 
at Franklinville, on Sunday morning, he preached against 
the use of the technical terms, sanctiflcation, etc. Monday 



400 Life of John W. Redfield. 

morning I felt so badly about it, I went to the parsonage to 
talk with him about it. He then told me he had 'been read- 
ing Mattison on the subject, and had grown skeptical.'" 

In the minds of these brethren and those who listened to 
them, there was great confusion as to what the elder meant 
by that testimony. 

In the city of Aurora, the work of holiness went forward 
with great power under the labors of Father Coleman. 
Here were strong men who stood by the doctrine and ex- 
perience; and whose hearts were loyal to God. Some of 
these had entered into the experience and others had not. 

In August, a camp meeting was held near Aurora, which 
was largely attended by the lovers and advocates of holiness. 
Benjamin Pomeroy was there from New York state, but for 
some reason did not get free, and failed to make much 
impression. Father Coleman was at his best. How he 
preached, and how he prayed! Dr. T. M. Eddy, editor of 
the Northwestern Christian Advocate, preached Sunday 
morning. The only minister who felt free to follow him in 
the afternoon was Father Coleman, who preached from 
"Tarry ye at Jerusalem, until ye be endued with power from 
on high." It was a characteristic discourse. There was no 
comfort in it for an unfaithful and cowardly ministry; there 
was much that gave offense to the fastidious and time-serv- 
ing; but God was glorified. 

About five o'clock two prayer meetings were started, one 
in a large Aurora tent, led by Father Coleman, and the other 
in a St, Charles tent, led by a boy preacher. God came in 
great power, and many were saved. Among the rest who 
attended this meeting was the Hon. Benjamin Hackney, of 
Aurora. He had been converted but a short time, and under 
the preaching of Father Coleman, had come to see the doc- 
trine of holiness clearly, but had not yet entered into the 
experience. Sunday evening, just before the preaching 
service, he was walking back and forth across the grounds 



Mr. Hackney Experiences SanctificAtion. 401 

in meditation, when he met Father Coleman, and said, 
"Father Coleman, I've got everything upon the altar; what 
shall I do next?" 

"Oh, just leave it there," said the old veteran, and passed 
on. 

Mr. Hackney resumed his walk, and his meditations. 
But to himself he said, "Well; that is a strange way to treat 
a man! Why did he not try to help me? Perhaps that is 
the way to do. Well; I'll do that." He continued his walk, 
thinking and praying, and waiting upon the Lord. Little 
by little his faith took hold, and little by little came the peace 
of believing. The assurance began to spring up in his heart, 
and at last he was enabled to say: 

"'Tis done, thou dost this moment save, 
With full salvation bless. 
Redemption through thy blood I have, 
And spotless love and peace." 

The next day was a busy one with him up town in his 
office, and on the campground, looking after his own tent, 
and a number of others he had provided for those who could 
not provide for themselves, and he had no opportunity to 
testify in public. It was the same on Tuesday, until the 
meeting broke up. In the afternoon while quite a company 
was waiting for a train, and he was superintending the re- 
moval of the tents under his care, an impromptu service was 
held in the altar. After awhile Mr. Hackney arose and tes- 
tified. He said: 

"I have dealt in railroad stocks, and canal stocks, and 
bank stocks, and state stocks, and in all kinds of stocks, but 
I never got hold of anything that yields such dividends as the 
stock I have in Jesus." 

In a few days another camp meeting commenced on the 
old ground near Coral. Here the holiness people were out 
in force. Elder Crews again had charge, and Mr. Redfleld 
was present to preach and help on the battle. A wonderful 



402 Life of John W. Redfield. 

sj^irit of prayer prevailed. At almost every hour of the clay, 
the woods were vocal with the sound of prayer. A Rev. 

N. P. H preached the Sunday morning sermon. It was 

a strained effort to do a great thing. In the afternoon Mr. 
Redfield preached, in his characteristic manner. While 
touching upon the subject of dress, the Rev. H was evi- 
dently disturbed, and pointing towards Mr. Redfield's back, 
said, "But he wears buttons on the back of his coat." 

These three camp meetings greatly strengthened the holi- 
ness people, and as greatly exasperated their enemies. In 

the city of Aurora lived Rev. A d, the presiding elder of 

Chicago District, who held to the development theory of 
sanctification. He became greatly stirred over the growth 
of the holiness sentiment, and the spread of the work. The 
First church desired Father Coleman to supply them another 
year; but Elder A , though it was not within his juris- 
diction, said, "He shall not supply a pulpit in Aurora, if it 
shuts every church, store and shop in the city." 

Elder Crews, of the Rockford District, took to the con- 
ference the recommendations of Edward P. Hart and 
I. H. Richardson, both from the Marengo Quarterly Con- 
ference. Elder H , of the St. Charles District, opposed 

both of them, because, as he said, they were tainted with 
Redfieldism. In his speech against their reception, he said: 
"Redfieldism has nearly driven me from my district during 
the year." He was the presiding elder whose testimony 
created such a sensation at the Sycamore camp meeting in 
June. 

One fact should be borne in mind, namely, that in all 
these conflicts, East and West, the opposition to these holiness 
workers came from men who did not hold clearly to the 
doctrine of entire sanctification as a distinct experience. 

But to return to the session of the Illinois Conference. It 
was argued by some, that as Mr. Hart was a young man, he 
might be cured of his Redfieldism, but Mr. Richardson was 



" Tainted with Redfieldism." 403 

too old for that. Mr. Hart was admitted, and Mr. Richard- 
son was rejected. 

Rev. D. D. Buck, a presiding elder of the Minnesota 
Conference, had been present, listening to all that was said, 
■pro and con, against Mr. Richardson, and after the adjourn- 
ment for the day, went to him, and putting his arm around 
him, invited him to come to Minnesota to his district, for he 
had a place for him. Mr. Richardson went to Minnesota, 
and became a useful and successful minister of the gospel. 

They were greatly mistaken in Mr. Hart, for they were 
unable to cure him of Redfieldism, and he is still tainted with 
it, and spreads it wherever he goes, as one of the genera] 
superintendents of the Free Methodist Church. 



CHAPTER LIX. 

During the following August, the writer, then a local 
preacher, was invited by the local preachers of Mt. Pleasant 
circuit, to assist them in revival meetings. The invitation 
was accepted, and immediately after the Coral camp meet- 
ing I went to that place. I found the preacher appointed by 
the conference, had been obliged to resign because of ill 
health, and the work was being supplied by the local help. 
The meeting was held in a large country church, in a thick- 
ly-settled farming community. From the first the interest 
was strong, and the meeting increased constantly in power. 
At the end of the second week the newly-appointed preach- 
er came on, but refused to take part in the meetings until he 
was moved and settled. Being in poor health and in need of 
help, and knowing Mr. Redfield, I was requested to write 
for him to come. A letter was at once forwarded to a friend, 
inquiring for Mr. Redfield's address. The letter was taken 
to Mr. Redfield at St. Charles, where he was awaiting the 
result of an effort to get him an opportunity to hold a meet- 
ing in that place. He answered at once, saying he would 
come on the following conditions: 

"i. That the preacher in charge of the circuit requests 
it. 

"2. That I can go straight on the Bible and the Disci- 
pline. 

"3. That the preacher in charge will take hold of said 
work with me." 

When his letter was received at Mt. Pleasant, it was 
taken immediately to the preacher in charge, who replied, 
"I want him to come; I want him to be Dr. Redfield; I will 
take hold with him and do the best I can." 

A letter was now written to Mr. Redfield to come, inclos- 
ed) 



Work at Mt. Pleasant. 405 

ing the words of the preacher in charge. He arrived on 
Wednesday. 

That night he preached and the preacher in charge sat 
hack in the congregation near the door. The text was, 
"For he that will save his life shall lose it, but he that will 
lose his life for my sake, and the gospel's, the same shall 
save it." 

The congregation was large, and very attentive. Many 
had complained of my preaching, but now they heard what 
they never had heard before. The truth came with such 
vividness and strength, and was attended with such an unction 
of the Holy One, that Christians were compelled to look over 
their hopes, and sinners were in amazement. 

About thirty had been converted, and fifteen had entered 
the experience of perfect love. One of the latter, then a 
class-leader, but since a traveling preacher, was put on such 
a searching of heart that for eight days he dared not profess 
to be a Christian. 

At the close of the sermon Mr. Redfield sat down, and 
turned the meeting over to me. I arose, and asked for seek- 
ers; but none came. There had been fifteen the night before. 
Then the church members were asked to come forward for 
a prayer meeting; but not a person came. Opportunity was 
then given for any to speak; but none embraced it. After 
offering prayer, I dismissed the meeting. Immediately I 
was surrounded by members of the church, who asked, "Is 
this going right?" I replied, "Yes; you look to the Lord." 

The next night Mr. Redfield preached more strongly 
still. The interest was intense. The pure truth in its search- 
ing power came upon the mind and heart with marvelous 
clearness. There was no playing upon, the sympathies or 
passions of the people, but the most honest dealing with the 
understanding and the conscience. Toward the close of the dis- 
course the feeling of the audience may be described as awful. 
When he had finished, he said, "While I sing two short-metre 



406 Life of John W. Redfield. 

verses, if any one will forsake the world and come out on the 
Lord's side, come." He sang to the tune "Shawmut," the 
words, 

"And can I yet delay, 
My little all to give? 
To tear myself from earth away, 
For Jesus to receive?" 

At first the congregation attempted to sing with him, but 
he desired them to think. To bring this about, he varied the 
tune and the w#rds, and repeated both, until every voice but 
his own was hushed. He then sang the second verse with 
great sweetness and power: 

"Nay, but I yield, I yield, 
I will hold out no more; 
I sink by dying love compelled, 
And own Thee conqueror." 

Not a person had moved. He then said, "Perhaps some 
one has a confession to make." No one responded to this. 
He then pronounced the benediction, and the congregation 
dispersed in great quietness. 

Many came to me and asked, "Is this going right?" to 
whom I answered, "Yes; you look to the Lord." 

The next night the truth seemed to come with still greater 
power than the night before. The house was packed to its 
utmost capacity. Every eye was fixed intensely upon the 
speaker. The minds of the people were led to the judgment 
scene, and made to look over the acts of the life and the feel- 
ings of the heart under the light of God. The people began 
to lean toward the speaker; here and there one rose to his 
feet. A deathly pallor spread over every face. But all was 
still, save the preacher's voice, which, in measured tones, 
with great clearness and distinctness, pronounced the truth 
that arraigned all at the bar of God. At the close of the 
sermon, more than twenty were standing on their feet, while 
the very hush of the congregation was painful. He closed, 



Many Seeking Salvation. 407 

and gave the invitation. The congregation arose, and before 
a word couid be sung, there was *a simultaneous rush from 
all parts of the house toward the altar, with wailing and 
lamentations, and screams for mercy. There could be no 
orderly praying, but every one broke out for himself. Chris- 
tians, and backsliders, and sinners, were mingled. More 
than eighty had come as penitents. One of the most fastid- 
ious of ladies came screaming most disagreeable halle- 
lujahs; and continued them after she reached the altar. It 
awakened my curiosity, and I watched her with much inter- 
est. At last she screamed out, "There; I've said I'd go to 
hell before I'd shout." In an instant the power of God fell 
upon her. Her hallelujahs were changed to the sweetest 
tones. She rose to her feet, and flew about the house, shout- 
ing "Hallelujah" as she w T ent. 

So great was the feeling among the seekers that it was 
about impossible to instruct them, or even to gain their 
attention. Now and then, with shining face, one would 
spring to his feet to tell what Christ had done for him; but 
the screaming for mercy by those still seeking, drowned 
their voices. Thus the meeting went on until a late hour. 
Finally the seekers, from sheer exhaustion, quieted down, and 
the service was closed. 

Up to this time there had been no opportunity even to 
introduce the two preachers. Each night the preacher in 
charge had seated himself in the rear of the congregation, 
and when the service closed, would immediately leave the 
house. But now, after the service closed, he came forward 
and was introduced. It is quite possible that if Mr. Red- 
field's effort had been a failure, he would not have come 
forward at all. He said, "I have taken no part in these 
meetings heretofore, but now I will be on hand every night 
to assist." Turning to me, he said, "I will take charge of 
the prayer meeting, before preaching to-morrow night, and 
you take charge of it after the preaching. Hereafter we will 
alternate in that manner." 



4-oS Life of John W. Redfield. 

On the way to our lodgings, I remarked to Mr. Redfield, 
"Doctor, that was glorious." 

"Oh, but we must go forty feet deeper yet!" he ex- 
claimed. 

The next night, Saturday, the preacher in charge was on 
hand, and in a very systematic manner took charge of the 
prayer meeting before preaching. 

The scene during the remainder of the evening, the matter 
and manner of the discourse, and the results, were similar to 
those of the evening before. It seemed as though the forty 
feet deeper stratum was reached. On the way home, I again 
remarked, "Well, that was glorious!" 

"We must go ten feet deeper yet," said Mr. Redfield, in 
a very impulsive manner. 

Sunday morning came. A testimony meeting for an 
hour before preaching gave an opportunity for any to speak 
freely. Some very humiliating confessions were made, and 
some very clear experiences related. The sermon was in the 
same line of those which had preceded it. An altar service 
lasted until two o'clock. Many were converted, and many 
entered into the experience of perfect love; 'among them 
the invalid preacher of the year before. 

In the evening the house was filled, and many could not 
get in. A deathly stillness pervaded the congregation while 
Mr. Redfield preached. There was the same rush to the 
altar as on the preceding nights. The preacher in charge 
stepped forward to take the management of the prayer meet- 
ing. But when he wanted them to pray, somebody wanted 
to speak, and when he wanted them to speak, somebody 
wanted to pray. He became greatly excited, hurried from 
one end of the altar to the other, and at last turned to me 
and inquired, "How do you do it? How shall I manage it?" 

"Let it manage itself," I replied. 

"Is that the way?" he asked. 

He quietly dropped out, and took no active part in the 
meetings after that. 



Down, Down, Down. 409 

On Monday night, Mr. Redfield preached on the Way 
of Faith. But he saw before the service closed, that the 
subject was premature. He went groaning all the way 
home. He remarked as we entered the house, "We must go 
sixty feet deeper yet. In such meetings, you must go down, 
down, down, until all is broken up; then the work will go of 
itself if there is not a preacher within forty miles." 

The next night, the plow of truth went in deeper than at 
any time before. How the power of God came with it! A 
doctor of medicine by the name of Roe, had been listening 
to the truth night after night but had made no move. He 
was a member of the church, but wholly backslidden. During 
the altar service he was heard screaming for mercy with all 
his might; and was found rolling upon the floor in great 
agony. He was a large man, with a powerful voice, which 
soon drowned all others. He at last began to confess that 
he had been called to preach the gospel, but had run away 
from duty. Late in the evening he found peace. 

One night, Mr. Redfield preached a discourse of marvel- 
ous eloquence. His subject was, the Final Catastrophe of 
Earth. He drew a vivid picture of the earth with its inhabi- 
tants; the various elements of the earth subject to their Mak- 
er, performing their offices, men engaged in their various 
avocations, when, in an instant, at the bidding of Jehovah, 
the falling rain became drops of fire, the rivers, and the lakes 
and the oceans, all liquid flame, etc., etc. A student, who 
was preparing for the law, who sat on the front seat, said 
afterwards, he found himself looking upward to see the 
drops fall; and many in the congregation thought the time 
had come. 

Another passage in the sermon was as follows: 

"Suppose, that in the judgment, your soul and your body 
should be remanded to the grave, there to be confined forever, 
with no want, from cold, or heat, or hunger, or thirst, but 
only this, 'I want to get out.' And when age after age has 



410 Life of John W. Redfield. 

gone by, and the confinement has become almost unendura- 
ble, you cry out in your anguish, 'How long, O Lord, must 
I lie here?' and back should come the answer, 'Eternity! 
eternity!' And age after age again goes by, and you cry 
out, 'How long, O Lord, how long?' and the answer comes, 
'Eternity! eternity!' You would jump into a hell of liquid 
fire to be free." 

Mr. Redfield was with us two weeks and then returned to 
St. Charles. During this time he had won a permanent 
place in the affections of every fully consecrated man and 
woman, and every young' convert. With weeping eyes they 
bade him good-by the last night. 

The meeting continued for three weeks longer, ending in 
a quarterly meeting. The presiding elder took great pains 
to explain to the saints when they should say amen, and 
when they should shout, but his motive was so apparent, 
and his instructions so void of spiritual wisdom, that they 
failed to make any permanent impression. 

We now began to note the permanent fruit of the meet- 
ing. More than one hundred had been converted, and about 
seventy-five had experienced perfect love. 

The Sunday night after Mr. Redfield left, Mr. F , 

the preacher in charge, preached with unusual liberty for 
him. When the invitation was being given for seekers, a 
lady who had lately been converted, and then sanctified a 
few days after, went to him and asked him to go forward as 
a seeker; but he repulsed her. With a scream she fell to 
the floor in great agony. A large number came forward, 
and the prayer meeting commenced. When the service had 
closed, as I turned to prepare for leaving the house, the lady 
referred to, who was still prostrate on the floor, cried out to 
me, "He says you set me at him.*" This arrested the atten- 
tion of the congregation, the greater part of which remained 
to sec what it meant. In the pulpit, on the floor, reclined 
Mr. F and the invalid preacher, in consultation about 



The Pastor's Confession. 411 

something. In answer to my inquiry as to what the diffi- 
culty was, the latter replied, "Brother F is in an awful 

state if he did but know it." Aware that my name had been 
mentioned in connection with the case, I refrained from say- 
ing anything further. In a few moments Mr. F arose, 

stepped forward to the desk, and began an explanation. The 
lady, who was still prostrate on the floor, evidently in burden 
for him, cried out, "You have a confession to make." He 
then said, "I have been very angry since these meetings 
have been in progress. One night when passing out of the 
house, I said in the hearing of several persons, 'It makes me 
mad to see how these preachers act'; and a sinner near me 
said, 'If that is so, you had better go forward for prayers.' " 

"You have not confessed all," said the burdened sister. 

The preacher continued, "I have been in the habit of 
writing for mere literary papers to piece out my salary; and 
my articles have not been of a character consistent with my 
call to the Christian ministry. I see now I have done wrong 
in this; I must stop it; I will." 

"There, that will do," said the burdened sister. 

It was now eleven o'clock, and the entire congregation 
was still waiting to see the end. He now went down into 
the altar, and asked the prayers of the congregation. 

Some of the membership who had stood aloof from the 
work, and whose character for consistent piety was not the 
best, now gathered around him, and began to pray for, and 
to talk to him. I finally interfered, and said, "You had 
better keep still, and let Sister B— — lead him. She can do 
more for him than any of us." 

Twelve o'clock came, and still his friends and the congrega- 
tion were waiting for him. He now began to talk out his 
thoughts and feelings. "It is plain to me," he said, "that if 
I do not consent to take the track Dr. Redfield does, God 
will leave me." Some time elapsed, and his ministerial 
friend asked, "Brother F , what are you thinking about?" 



412 Life of John W. Redfield. 

He replied, "1 am thinking of what occupation I shall take 
up?" 

About two o'clock in the morning-, he suddenly arose, 

and said to his wife, "Let us go." Sister B and her 

husband went with them to their place of stopping, and as 
soon as he came from his room in the morning, she renewed 
her labors with him. He finally refused to go any further 
and in a short time became an opposer of the work. A few 
years after he left the Methodist Episcopal Church, and 
united with an unorthodox denomination. 



CHAPTER LX. 

On returning to St. Charles, Mr. Redfield found that 
the preacher in charge had taken a decided stand against his 
holding a revival meeting there. Among his reasons for 
so doing he said, "I have been sent here to guard this pulpit 
against Redfield and Coleman." 

"What have you against them?" was inquired. 

"Nothing," said he; "1 believe them both to be good 
men; and they are doing good; but they must be sacrificed 
for the good of the church." 

When it became known that he had refused the pulpit to 
Mr. Redfield, some of the Baptist people suggested that he 
could have their pulpit, as their preacher was away. Ac- 
cordingly, arrangements were made for Mr. Redfield to 
preach in their church for one Sunday, which he did morn- 
ing and evening, to the delight of the pilgrims, and many 
outside the churches. Mr. Redfield was also invited to 
preach the following Sunday, to which he consented, and 
arrangements were made for it; but on Saturday, when too 
late to take up the appointment, his friends were informed 
that he could not have the pulpit. Mr. Howard, the Meth- 
odist pastor, had been to the officers of the church, and had 
presented the matter in such a light, that they withdrew, their 
invitation. A trustee of the Universalist church, which was 
unoccupied at the time, overheard the conversation in re- 
gard to the Baptist pulpit, and immediately offered theirs. 
As it was too late to circulate the action of the Baptist peojule, 
this offer was accepted, and Mr. Redfield preached morning 
and evening in the Universalist church. As he would not 
leave the place for a few days, he also preached there Mon- 
day evening. 

Monday Mr. Howard went to Chicago to counsel with 

(413) 



414 Life of John W. Redfield. 

Bishop Simpson, who instructed him to call a meeting of the 
official board, and decide whether in its judgment the mem- 
bers who went to hear Mr. Redfield preach had withdrawn 
from the church, and if decided in the affirmative, he should 
read them out as having so withdrawn. He returned, and called 
together such of the official board as would follow his leader- 
ship, and they declared these members withdrawn. A ma- 
jority of the official board, who were not present, nor knew 
of the meeting, were declared withdrawn, as well as five out 
of nine of the trustees of the church. Fourteen persons 
were thus declared withdrawn, though one of them, a broth- 
er's wife, was not a member of the church. 

Wednesday evening these persons, with no knowledge of 
what had occurred, went to the church prayer meeting as 
usual. But Mr. Howard, contrary to the usual custom in that 
church, announced that he would call on those he desired 
to have pray, and the old workers in the church were all left 
out. Sister Foot, a woman above sixty years of age, and 
more than ordinarily intelligent and cultivated, when she 
perceived the object of Mr. Howard, groaned aloud. He 
sprang to his feet and in a loud voice commanded her to be 
silent. Thinking she would be unable to control her sorrow, 
she arose and left the house ; when outside the door, her feel- 
ings gave way and she cried aloud for God to have mercy. 

At the close of the prayer meeting, Mr. Howard read 
them out of the church. On Sunday morning this was re- 
peated, and when the quarterly meeting came some time 
after, they were read out as withdrawn the third time. 

Under the laws of the state of Illinois, the office of a 
trustee of a religious corporation becomes vacant only by ex- 
piration, death, or resignation. Five of the persons read out 
were trustees, a majority of the board. Their places had 
to be declared vacant by resignation, as they were all alive, 
and their term of office had not expired. These men, none 
of them, resigned; therefore somebody had to make an affi- 



Again at St. Charles. 415 

davit before a magistrate, that they had resigned. But such 
was the heat of opposition to Mr. Redfield and his friends, 
that this was done. 

I returned to my home near Elgin that same week, and 
hearing that Mr. Redfield was holding meetings in St. 
Charles, I went there on Saturday. On the train I found a 
lay brother from Marengo on the same errand. We got off 
at Wayne Station, and walked across the fields to the house 
of John M. Laughlin; and who should open the door at our 
knock, but Mr. Redfield himself. As soon as he recognized 
us, he asked, "Are you ready to lose your heads?" We were 
seated and the matter was explained, as related in this chapter. 

A prayer meeting had been appointed at the house of 
Elisha Foote, a man seventy-five years of age, a Methodist 
for nearly fifty years, and a brother-in-law of Rev. John 
Clark, noted in Methodist history, as a missionary among 
the Indians. A wagon load of pilgrims from Mr. Laughlin's 
went to that prayer meeting. When we arrived the old 
man was offering the opening prayer. In it he compared 
the circumstances of the company to those of the children of 
Israel at the Red Sea, with the mountain on either hand, the 
sea before them, and the enemy behind; and he pleaded for 
divine guidance and help. The crying of the company could 
be heard out into the street. When he ceased, we opened 
the door, and to our astonishment, instead of fourteen, there 
were more than sixty present. This was more than half the 
membership of the church. 

The prayer meeting went on. Some time was spent in 
testimony, and save one exception, that in the old man's 
prayer, w r as the only allusion to the trouble, in the entire 
meeting. In the evening another prayer meeting was held 
in the same room. The company was larger than in the 
morning. Some more of the society, and some from the 
Baptist and Congregational churches, met with us. The 
same blessed spirit prevailed. This time there was not an 



416 Life of John W. Redfield. 

allusion to the trouble. The bliss of a present salvation made 
them blessedly forgetful of it all. 

While Mr. Redfield was waiting here, he wrote the fol- 
lowing letters which will explain themselves: 

"Wayne Station, October 20, 1859. 

"Dear Brother Rogers: — We had a visit from Brother 
Coleman and wife yesterday. The conference refused to 
grant the petition of the First church of Aurora, to supply 

the pulpit with Brother Coleman. Presiding Elder A d 

said he should not go back, if it shut every store, and bank, 

and church in the city. Presiding Elder H k also said, 

'This stuff has got to be put down.' But the people in 
Aurora say they will get a hall, or build a church; and 
Brother C says if they do, he'll preach for them. 

"We have just heard from the Genesee Conference. 
They have expelled at least three more, and probably will 
expel others before the conference closes. Well, bless the 
Lord! We expect Brother Roberts out here in a few days, 
and shall learn more of the particulars about the doings 
there. 

"The pilgrims here are anxious to have us hold a meeting, 
here this fall. But whether the preacher will allow it or 
not I cannot tell. I shall not ask him if the way opens.* I 
shall obey God rather than man. We have good news from 
St. Louis. God is favoring Zion in the Sixth Street church 
We shall stay here without doubt two weeks longer. 

"We learn that without doubt the Methodist preachers 
generally are going to follow the Genesee Conference, if they 
cannot in any other way put down this heresy, as they call 
it. But while Illinois is a free state for white men, I think 
I shall obey God rather than men; and keep going on as long 
as I can. 

"Give the pilgrims our love. 

"J. W. Redfield." 

*This was based upon a hope that the Baptists would invite him to hold a 
meeting. 



Letter to Mrs. Kendall. 417 

"St. Charles, Kane county, 111. 
October 24, 1859. 
"My dear Sister Kendall: — We have long wondered why 
the mails did not bring- another of your very welcome letters, 
all of which we preserve with great care, and read over and 
over again to the precious pilgrims in this western world. 
But we have learned from Brother Roberts that you have 
been quite sick. 

"We have also learned of the infatuated conduct of the 
Genesee Conference toward those precious men, whose record 
of fidelity to God is recorded in the Book of Life. How 
my heart takes courage to breast the storm when I learn that 
men are found in this nineteenth century who, like Luther, can 
suffer, but cannot yield God's rights. These facts are green 
spots in the Sahara of formalism. A chord has been touched 
that vibrates to this far West, in many an honest pilgrim's 
heart. Yes, they feel the blow that struck Roberts and 
M'Creery, and now has fallen on the heads of Stiles, Cooley, 
Wells, and Burlingham. And you may confidently believe 
that hundreds in this region are in sympathy with these men 
of God. Already quite a number of prominent laymen have 
taken the stand of the Albion convention, that they will with- 
hold supplies from ministers who oppose vital godliness. 
Some say they will use their money to help these proscribed 
men of God. 

"I am not surprised at the developments in the Genesee 
Conference. But they came sooner than I expected. I think 
our good and hopeful brethren will soon learn that the 
Methodist Episcopal Church will never wholly reform. 
The struggle has at last come. May God help us in love, 
kindness, and firmness to stand for the right. 

"We have just come from a most glorious revival, about 
sixty miles west of here. We witnessed old Bergen power 
beyond anything I have seen in the West before. Doors 
are opening all around, but there are many adversaries. The 



4i8 Life of John W. Redfield. 

presiding elder on this district sa}^s this work must, and shall 
be, put down. Father Coleman, whom you know, took 
work in Aurora last year, as a supply, and God was with 
him. The church sent a petition to conference to have him 
returned, but it was refused. Such is the spirit manifested 
by the authorities of the conference, that the people are think- 
ing of getting a hall for him. The conference granted a 
similar petition from worldly men of a Universalist stamp 
for the return of Lyon, the little dandy from Buffalo, against 
the wishes of many in the society. 

"If Mattie's health will permit, we expect to go into one 
or two more battles in this section before we go South. The 
motto given Sister Roberts, 'Go thorough, but hurry,' I have 
adopted. I shall do all I can for Jesus until I am stopped. 
We shall look for you and Sister Hardy to visit the people 
in this region before long. 

"We desire more full details of the conference proceed- 
ings, and Brother Purdy's camp meeting. I learn, in a 
round-about way, that they have cracked the whip in Brother 
Purdy's face. I am glad of it, for nothing but that will 
open his eyes to the fact that he has nothing to hope on the 
fence. I think, now, he will be likely to herd with the pil- 
grims, fight their battles, and share their persecutions. 

"The Lord bless you forever. 

"J. W. Redfield." 



CHAPTER LXI. 

In a short time Mr. Redfield returned to St. Louis. The 
evening before he started was spent in company with the 
writer. No one else was present, Mrs. Redfield and the 
family with whom they were stopping being away at a 
prayer meeting. Mr. Redfield gave the entire evening to a 
review of his life work. It was more in the form of soliloquy, 
or thinking aloud, than a narrative. He dwelt much on the 
gloomy side. He spoke of place after place where he had 
labored, places where Methodism was nearly extinct, or 
struggling for an existence, where by the blessing of God he 
had been instrumental in increasing the membership until the 
societies were strong enough to support the other class of 
ministers, who would then go to work deliberately to destroy 
their peculiarly Methodistic character. After spending some 
time in this manner, during which for several minutes at a 
time the large tears would run down his face, he at last 
began to look on the brighter side. In Burlington, Ver- 
mont, he could name a few who were holding out firm and 
strong. In Syracuse, Rochester, and Albion, in New York 
state; in Appleton and Beaver Dam, Wisconsin; in Marengo, 
Woodstock, Elgin, Mount Pleasant, St. Charles, and Quincy, 
in Illinois; and St. Louis, Missouri, there were some tried 
and true. As he talked of them and the probability of their 
getting through to the skies, he became joyous in the 
extreme. This singular evening was concluded with prayer, 
in which he prayed for many of these pilgrims by name, 
with evidently a keen perception of their peculiarities and 
difficulties. Could those favored ones have been within 
hearing of that remarkable prayer, it would have been to 
them a matter of almost priceless value. It is not every one 
who has such a friend, or a friend in such communion and 
power with God. . ■ 

(419) 



420 Life of John W. Redfield. 

On their arrival at St. Louis, he found that disaster had 
overtaken the new society, and its membership reduced from 
two hundred and seventy-five to about one hundred. After 
he left them in the spring, they employed a man by the 
name of Dunbar to preach for them. He was the reputed 
author of the Sunday-school hymn, titled, "A light in the 
window for thee." He came, and for a season his sensational 
style drew large crowds. He insisted upon the society going 
into larger quarters, at an expense of $1200.00 per year, and 
their paying him nearly as much; besides which he rented a 
theatre for a Sunday afternoon appointment. Altogether, 
the financial burden became so great, that soon murmurs 
began to arise. Brother Wickersham, a careful, successful 
financier, in his own business, remonstrated. He thereby 
got in the way of this lofty man, and was crowded by him 
until he could endure it no longer, and he withdrew from the 
church. This caused others to do the same. The enthusiasm 
was checked; the revival spirit was lost. The society now 
refused to be led by this hair-brained fellow ; and then he 
left them, taking what would go with him to the Mariners' 
Bethel. In a few months he fled the city, and three or four 
years after he was arrested and tried on a charge of bigamy, 
and sent to the penitentiary in Minnesota. 

When Mr. Redfield saw the desolation this man had 
caused, he was nearly heart-broken. It so wrought upon 
his mind as to induce a slight stroke of paralysis. He was 
now obliged to cease entirely from all public labor for a sea- 
son, and put himself under medical treatment. By spring 
he had so far recovered as to be able to preach again, but 
the society had lost its prestige, though those who had fol- 
lowed Dunbar returned. 

But the work in other parts was prospering. 

Three miles south of Elgin, on Fox River, was a village 
of about fifteen hundred inhabitants, then known as Clinton- 
ville. Years before, it had been a Methodist appointment, 



The New Societies Increase. 421 

but long since had been abandoned. There were a few 
faithful Methodists living in and round about the place. 
Two local preachers, C. E. Harroun, the one saved in Mr. 
Redfield's first meeting in St. Charles, and D. F. Shephard- 
son, went into the place and commenced a meeting. Soon 
the Spirit began to be poured out in great power and many 
were converted. 

The little band in St. Charles, which had been read out 
of the church, within a fortnight found their number to be 
about sixty, and that something must be done to provide for 
them. They rented some rooms on the ground floor of an 
unoccupied hotel, and by taking out some partitions, prepared 
and seated a place for worship, which would seat about two 
hundred people. The first Sunday in which they occupied 
it, the writer and another local preacher were present, and 
were invited to preach. At the close of the morning service, 
the writer was invited by this band to preach for them, and 
accepted the invitation. By the following March, they num- 
bered one hundred and twelve. 

Rev. I. H. Fairchild, a local preacher belonging in 
Woodstock, invited the family of his brother-in-law, L. H. 
Bishop, to assist him in holding a protracted meeting at a 
country school-house, where there had been no preaching 
for about fifteen years. He was no singer, while they, five 
in number, were all good singers, and could be of great help 
to him in the work. In a few weeks about forty had been 
converted, many of them heads of families. 

The question now arose at each one of these places, 
"What shall we do with the converts?" and Mr. Redfield 
was sought for advice. What the advice was and his rea- 
sons for it, can be best given in his own words. He says, "I 
well knew that we must now show our hand, if we meant 
the Methodist Church to see the need of permitting Method- 
ists to enjoy Methodism. So I wrote to them for the first 
to keep every one, and organize under the Discipline as we 



422 Life of John W. Redfield. 

had in St. Louis. This was being done in the East also, and 
I thought that it might lead the General Conference to meet 
in May of the next year, to correct the abuses from which we 
had suffered, re-instate the members and ministers who had 
been excluded, and give us guarantees that the preaching of 
living Methodism would be sustained." 

This advice was accepted, and three societies were organ- 
ized; and waited the action of the General Conference in May. 

But there were some encouragements to Mr. Redfield 
amid all that he was called to suffer. Some good fruit re- 
mained, and some of the saints who had gone through the 
fire with him were passing away to their reward in clouds 
of glory that showed that the narrow way he had chosen led 
to joys immortal. 

The following account of the life and death of Mary 
Ferguson, of St. Louis, furnished by Mrs. T. S. La Due, 
formerly Mrs. Kendall, relates to one of these. She says: 

"Mary Ferguson was a favorite everywhere, welcomed 
alike by young and old in the church. No church party or 
sociable was considered complete without her wit and beauty. 
Pastors and presiding elders made her welcome to. their 
families, the more as she was the only daughter of a widowed 
mother, and refined and very intelligent as a companion. 
Not one of them, she told me had ever treated her other- 
wise than as a perfect creature ready for heaven at any hour. 

"Her beauty was uncommon, and her brothers and friends 
were anxious to see it set off in ornaments and gay apparel 
as the world judges of beauty. She needed none. Her 
graceful form, intellectual head, large, lustrious black eyes, 
with tender drooping lashes, glossy raven hair, parted 
smoothly back from a high, white forehead, delicately 
molded features, which usually wore a very thoughtful 
expression, needed no setting by human arts. 

"No minister or class-leader had ever intimated to her that 
the ornaments she wore were not in keeping with her profes- 
sion — their own families wore them. 



Account of Mary Ferguson. 423 

"She had been taken into the church without a change of 
heart, or even conviction, which to all real Methodists means 
a putting off the old man so completely that by the power of 
the Holy Ghost the new man is put on, and as an evi- 
dence that Christ is within the fruits are seen. Up to the 
time she heard Dr. Redfield's searching sermons on the new 
birth, the crucifixion of self, the strait gate and the narrow 
way, Mary never had dreamed of such experiences as the 
right of the believer in Jesus. With other formalists, she 
gaily looked on, full of caviling and doubt. 

"She ventured in one day, however, to a social meeting 
with other church members. Se was drawn by a love for 
the honesty and earnestness of the doctor's appeals. That 
day he was lead very clearly, he said, to pray for her as one 
who was stabbing Jesus to the heart, by giving the lie to her 
profession — living, dressing, acting like a child of the devil, 
while solemnly pretending to be a child of God. 

"She was shocked, mortified, outraged that a minister 
should so dare to insult her before such a company. She de- 
clared she would never be found in his presence again ; and 
when, after a few evenings, she was persuaded to hear him 
once more in the Sixth street church, near her mother's 
house, she was still so indignant that as he arose in the pul- 
pit, she resolutely turned her back to the end of the pew that 
she might not see his face. 

"He had not proceeded far, however, when the truth 
came with such power that she said she was seized as by an 
invisible hand and wrenched around in her seat till she found 
herself gazing into his face, and felt the tears rolling down 
her cheeks, with neither power nor disposition to turn away. 
That night she was converted — born again — and, for the 
first time in her life, tasted rest and everlasting joy. Oh, 
how she praised God that one minister had dared to deal 
faithfully with her soul. That prayer, which had roused all 
the slumbering rebellion in her heart, had revealed her real 



424 Life of John W. Redfield. 

condition and constrained her to fly to Christ and be saved. 
She hastened home, and told her mother. Stepping to the 
glass, she caught a glimpse of the long, white plume 
upon her hat. 'Slowly and solemnly,' her mother told me, 
she laid aside the hat, took off the plume, stripped the heavy 
gold rings from her fingers, unfastened the brooch at her 
throat, and the glittering pendants from her ears; then step- 
ping to the grate, where a bright fire was burning, laid the 
costly plume upon the glowing coals, and stood and watched 
it burn with evident satisfaction, saying to her mother, 4 Oh, 
how light I feel! The world is gone P 

"Her mother, for a moment, feared she did not realize all 
she was doing, but was very soon reassured by her account 
of what the Holy Spirit had that evening written upon her 
heart. 

"She talked with members and ministers of her former in- 
consistent course of life, living like a mere butterfly of fash- 
ion, going the round of pleasure, sociable, party, ride, con- 
cert, etc., like a very child of the world, an utter stranger to 
the joys of everlasting life. 

"She told me she wrote very plain letters to those minis- 
ters who had been foremost in leading her into these gay 
scenes, expostulating with them for their lack of faithfulness, 
and warning them that unless they repented as she had, they 
must expect to wake up in the world of woe! These letters 
were never answered. One by one, old friends and flatterers 
forsook her, even ministers and presiding elders that ought 
to have rejoiced with her. 

"She had turned her back upon the world, and the world 
turned its back upon her. This gave her a fresh evidence 
that she was a child of God, and all alone in her chamber 
she settled it with the Lord, again, and again, that she would 
endure unto the end. As her consecration was tested and 
she did not waver, immortal joys were poured into her heart, 
such as she had never dreamed a mortal could know! 



Account of Mary Ferguson. 425 

"But consumption brought her to an early grave. Yet — 
oh! the glory that was let down into that sick-chamber! I 
used to love to sit by her bedside and hear her tell of the 
visits from Jesus she was permitted to enjoy, in the long 
night-watches. As pain increased and she was confined to 
her room, and only now and then one came in, to whom she 
could confide the joys and conflicts of her heart, Satan 
pressed her sore to complain, but she looked to Jesus, and 
power came to rejoice! There were times she said, when 
heavenly music was given to quiet her restless nerves. I 
think it was even so, for at times such an unearthly beauty 
would gather on her fair face, and the eyes glow with such 
spiritual depth and beauty as we talked of the things of God, 
and she tried to describe to me the strains of melody that 
floated down into her soul from the upper choir, that I felt 
like one entranced, such was the heavenly hush of sacred 
awe! 

"She said to Dr. Redfield one day, as he was leaving the 
city for a short time, and he was telling her of the many 
temptations he had to discouragement, on account of the 
murderous spirit that was roused in the M. E. Church, min- 
isters and presiding elders publishing and threatening to ar- 
rest him, official members declaring if they could meet him 
on the street anywhere they would horsewhip him, etc., etc. 
'Doctor, you ought to praise God that you ever came to St. 
Louis, if only my soul is saved! I mean to endure to the 
end, and I may go soon — I think I shall, and I want you to 
preach my funeral sermon. Tell them what I was saved 
from\ and remember if I go first, and I am permitted, I will 
stand on the battlements of glory and be the first to hail you 
as you come up!' The Doctor promised to remember her 
request, and wept for joy to see such fidelity to God in one 
so young and so lately separated from all the world calls 
promising. 



426 Life of John W. Redfield. 

"A few weeks after this, she fell asleep in Jesus, witness- 
ing to the last, that she had no regrets in leaving the world. 
Jesus' image was so reflected, from her very countenance lit 
up with glory, and her calm, joyful messages to the brothers 
away, that no one ever doubted for a moment, but that she 
was ready, when Jesus called her to the mansions above. 

"She gave directions to her mother for the funeral, re- 
questing as a favor, that there be no display beyond the 
presence of her Bible class as pall-bearers. 

"She desired to be laid out in a simple white mull, with- 
out flowers, except in her hand; and as was the custom for 
young people, in a plain white velvet coffin. Dr. Redfield 
was in the city, and preached as she had desired, dwelling 
much on the rich reward of those who are to 'come up 
through great tribulation, having washed their robes and 
made them white in the blood of the Lamb.' 

"To me it was the most glorious funeral I ever attended! 
Sorrow seemed to flee away, as the white coffin was borne 
down the aisle of the church to the front, and those twelve 
young ladies dressed in pure white, were seated around it, 
bearing a faint resemblance to the purity of her who had 
gone, and to the home where she was now safely housed 
forever and ever ! 

"A large concourse of people were present. The brothers 
from a distance were there, who had been very proud of 
their sister while she was gay, and when they heard the 
account of her glorious conversion and happy death, and 
messages to them, trembled like stricken men, and were 
forced to acknowledge there was a reality in the religion of 
Jesus Christ. The Doctor was deeply affected as he gave 
the closing scenes of her life, and her last exhortation to him, 
to praise God if only she was saved as fruit of all his toil and 
suffering in spirit in St. Louis. Perhaps he remembered 
the counsels of his own sister Mary, who had so often en- 
couraged him to endure unto the end! As the saints were 



Account of Mary Ferguson. 427 

singing at the close the favorite hymns of the pilgrims in 
those days, 'We're going home to die no more,' and the 
'Beautiful world,' when they came to the chorus, 'Palms of 
victory, crowns of glory, we shall wear in that beautiful 
world on high,' the glory of God filled the place, and 
many who had been saved in the Sunday-school were 
greatly blessed. The relatives kindly furnished a number 
of carriages, so that several of us could accompany the 
remains to their resting place in the cemetery six miles south 
of the city of St. Louis. 

"We gathered about her after she was tenderly laid 
away, and sang as a band of pilgrims traveling to the same 
home, that song again, over her grave, 'Beautiful world'; 
and as often as we came to the refrain, 'Palms of victory, 
crowns of glory, we shall wear in that beautiful world on 
high,' waves of joy rolled over us as we thought that one 
more was added to 'the innumerable company,' 'redeemed 
through the blood of the Lamb!' As we returned to the 
city, some of us were so blessed as we sang on our way, 
that several lost their strength in the carriages, and shouted 
loud hallelujahs! Never have I known of such a glorious 
funeral as that was, the first fruits unto God of Dr. Redfield's 
labors in the city of St. Louis. By several, it was thought 
to be a remarkable coincidence, that when Dr. Redfield 
received his final stroke of paralysis, that those in the room 
with him as he breathed his last, felt a strong and clear im- 
pression that Mary's spirit was indeed hovering near. Who 
knows but that she did come to the battlements, and looking 
over, send a salute down to hail the one who had dared to 
tear off the bandage from her eyes when closed by sin, and 
cause her so to see herself that she flew to the foot of the 
cross, gave up all forever, and was saved !" 

On February 14, i860, Mr. Redfield wrote the following 
letter referring to events then occurring in various quarters: 



428 Life of John W. Redfield. 

"Dear Brother and Sister Foot: — "So greatly does my 
large correspondence press me that I am compelled to 
make one letter do for a place, or I should have written 
to you before. I learn by way of Brother Tyler of 
your prosperity. I am learning from various quarters 
where they have heard of the stand you have taken 
that the same thing for the same cause is contemplated. I 
feel deeply burdened at the melancholy sight of the Meth- 
odist Episcopal Church in arms against effective Methodism; 
and putting fidelity to Methodism down as a capital offense, 
and rending the church in an effort to rid it of soul-saving 
piety. I have long seen the tendency to. this, and trembled 
at the threatening division, which must come if one party or 
the other would not abandon its position. But I saw clearly 
that if the pilgrim party compromised God's rights, and low- 
ered the standard of piety at the demand of the other, all 
efficiency for soul-saving would be at an end, and our church 
would sink into a powerless formalism. 

"February 27. 

"You see by my dates that I have been interrupted. The 
fact is, we have been passing through a squall. Our 
preacher here proved to be well calculated to stir up strife, 
by going from one to another and retailing the stuff that our 
enemies invented. Both he and one of our leading men 
have been, and still are, trying to rend us in pieces. That 
man is bent on ruling or ruining us. But God is still with 
us, and though they have left and taken as many as they 
could persuade to go with them, trusting in God, we expect 
to live and enlarge our borders. We have a good and reli- 
able membership, who are now engaged in planning for a 
new church. We expect that our late preacher will soon 
run his race and leave the city. 

"I have just received a call from Mt. Vernon, Iowa, to 
come, or send some one to preach the salvation that saves. 
The writer, a stranger to me, saw the report given of my 



Letters to Mrs. Foot and Mr. Rogers. 429 

connection with your affairs at St. Charles, and wrote to me 
for explanations. I answered, giving a full account of the 
matter. I have now received another letter stating that the 
same opposition had developed there, and for the same cause; 
and the faithful are now threatened with expulsion if they 
persist in praying for and exhorting the church. The spirit 
of the letter seems to be right, and as well as I can judge 
from its tone, and the manner of reporting the facts, that it 
is not a fault-finding spirit, but an honest desire to see the 
cause of God prosper. 

"I write this much to prepare the way to ask if Brother 

T cannot go to their relief. At all events I wish he 

would write and learn the state of things, and get what items 
of information as may be needed to form an opinion as to 
what is best to be done. Please communicate with Brother 
T about it. 

"Has Brother Cooley come yet? Brother Roberts wrote 
me that he would hasten him on, although he was greatly 
needed there. But they are careful to do nothing, more than 
they can help, to prejudice their case before the coming Gen- 
eral Conference. After that, if nothing is done to make 
things right, a conference will be organized, and then your 
place will be provided for regularly. 

"Love to all. 

"J. W. Redfield." 

On March 26th, he wrote to Brother Rogers as follows: 

"I long to hear from you, and learn of the state of 
religion among you. We have been having a trying time 
here, but the Lord has conquered for us. We expect to go 
to work to build a new church at once. 

"This mighty work is rapidly spreading, and my calls 
are far more than I can accept. I expect from present 
appearances, that after the General Conference, we shall have 
another conference organized, which will carry the battle to 



430 Life of John W. Redfield. 

the gates, and we shall see a great and glorious revival of 
genuine Methodism, carried on by local preachers. If the 
conference preachers will not go the way, in the name of the 
Lord, the local preachers will. 

"J. W. Redfield." 

April 6th, i860, he writes again to Brother and Sister 
Foot, as follows: 

"Your welcome letter was duly received; but my large 
correspondence prevented me from answering until now. 
Every sentiment of my heart is enlisted in your behalf. God 
is raising up a great people, and you in St. Charles have the 
honor and disgrace of standing foremost. I have written 
Brother Roberts to hold on, and not send a preacher to you 
until after the General Conference. It begins to look as 
though we will have to organize immediately after that, in a 
permanent form. I am greatly rejoiced that God has raised 
up a preacher for you. Please send a statement of your 
wants and condition to Brother Roberts. 

"I send you a number of circulars, and desire that all the 
pilgrims will give us at least ten cents each towards building 
a church here. The lot will cost $10,000. We want to 
build two more to meet the wants of this great city. But 
we are poor, and need help. 

"Yours, 

"J. W. Redfield." 



CHAPTER LXII. # 

A Laymen's Convention was called to meet in Olean, 
February i and 2, i860. As the principal members of 
the church in that place were in sympathy with the conven- 
tion, it was designed to hold it in the Methodist church; but 
upon an application by a member of the church, Judge Green 
granted an injunction upon the trustees restraining them 
from, and forbidding them to, open the edifice for that 
purpose. With commendable liberality, the trustees of the 
Presbyterian church tendered the use of their house, which 
was accepted. 

At 10:00 o'clock, on Wednesday morning, Abner I. 
Wood, president of the convention held at Albion, December 
1 and 2, 1858, called the convention to order, and S. K.J. 
Chesbro, secretary, assumed the duties of his office. After 
prayer, the call for the convention was read. The first ac- 
tion of the convention was to provide for the administration 
of the Lord's Supper, by requesting Rev. Loren Stiles to 
officiate in the evening. 

When the names of delegates were handed in, it was 
found that every charge in the Genesee Conference was rep- 
resented. 

A "Free Methodist Church" had been organized, and a 
delegate from that organization was invited to a seat in the 
convention. 

The following petition to the General Conference was 
adopted, and a committee of five was appointed to circulate 
it through the conference for signatures. 

"To the Bishops and Members of the General Conference of 
the Methodist Episcopal Church, to be held in Buffalo, 
N. Y., May 1, i860. 
"Reverend Fathers and Brethren: — We, the undersigned, 

(431) 



43 2 Life of John W. Redfield. 

members of the Methodist Episcopal Church, in the bounds 
of the Genesee Conference, respectfully represent to your 
reverend body, that a very unpleasant state of things prevails 
in the church throughout this conference. This difficulty 
has grown out of the action of the conference. Many hon- 
estly believe this action to have been wrong and oppressive. 
We, therefore, ask your reverend body to give to the judicial 
action of the Genesee Conference, by which six of the min- 
isters, to wit: B. T. Roberts, J. M'Creery, J. A. Wells, Wil- 
liam Cooley, L. Stiles, and C. D. Burlingham, have been ex- 
pelled from the conference and the church, a full and careful 
investigation, trusting you will come to such decision as 
righteousness demands. We also ask your reverend body so 
to amend the judicial law of the church, as to secure to the 
ministers and members the right of trial by an impartial com- 
mittee." 

A petition to the General Conference asking for the inser- 
tion of an anti-slavery chapter in the Discipline was also 
adopted by the convention. The following is a copy of that 
petition: 

"Reverend Fathers and Brethren: — Inasmuch as there are 
now known to be, in the slave states, many members of the 
Methodist Episcopal Church, who hold their fellow beings, 
and even their brethren in Christ, as slaves, contrary to natu- 
ral justice and the gospel of Christ; and whereas, we believe 
the buying, selling, or holding of a human being as property, 
is a sin against God, and should in no wise be tolerated in 
the church of Christ: therefore, 

"We, the undersigned, members of the Methodist Epis- 
copal Church in the charge, Genesee Conference, 

would earnestly petition your reverend body to place a 
chapter in the Discipline of the M. E. Church, that will 
exclude all persons from the M. E. Church or her com- 
munion, who shall be guilty of holding, buying, or selling, 
or in any way using a human being as a slave." 



Resolutions by Laymen's Convention. 



433 



With the new year, Mr. Roberts had commenced to 
publish a monthly magazine, called the Earnest Christian, 
which called forth the following resolution, which was 
adopted by the convention: 

"Resolved, That we are highly pleased with the ap- 
pearance of the Earnest Christian. The articles, thus far, 
prove it to be just what is needed at this time, when a con- 
forming and superficial Christianity is prevailing everywhere. 
We hail it with delight among us; and we pledge ourselves 
to use our exertions to extend its circulation." 

The committee on resolutions reported as follows: 

"God deals with us as individuals. No man or body of 
men can take the responsibility of our actions. It is a Bible 
doctrine, very clearly taught, that 'every one must give 
account of himself to God.' 

"Ministers cannot take into their hands the keeping of 
our consciences. The right of private judgment lies at the 
foundation of the great Protestant Reformation. It forms 
the basis of all true religion. No person who does not act 
and think for himself can enjoy either the sanctifying or 
justifying grace of God. When John Wesley was told that 
he could 'not continue in the Church of England, because he 
could not in principle submit to her determinations,' he 
replied: 'If that were necessary, I could not be a member of 
any church under heaven; for I must still insist upon the 
right of private judgment. I cannot yield either implicit 
faith or obedience to any man or number of men under 
heaven.' 

"This is equally true of every honest man. In our church, 
the government is vested exclusively in the ministry; the 
bishops appointing the preachers to whatever charge they 
please, and thus having the power to influence them to a 
great extent, if not absolutely to control them, by the hope 
of obtaining preferment, if they are submissive, and the fear 
of being placed in an obscure position if they do not carry 



434 Life of John W. Redfield. 

out the will of their superiors. They are elected by the 
ministers, and are responsible alone to the men who are thus 
completely dependent upon them for their position in the 
church. The General Conference, possessing all the power 
to make laws for the churches, is composed exclusively of 
ministers, elected by ministers. The annual conference, 
which says who shall preach and who shall not, is made up 
of ministers. The book agents, wielding a mighty pecuniary 
influence, are ministers. The official editors, controlling the 
public sentiment of the church, are ministers. The same 
principle is carried out in the administration upon our circuits 
and stations. The preacher sent on — it may be in opposition 
to the wishes of a large majority of the members — appoints 
all the leaders, nominates the stewards, and licenses the 
exhorters. If he wishes to expel a member, he selects the 
committee, and presides over the trial as judge. He goes 
out with them, and sees that they make up their verdict as 
he desires. 

"The only check to this immense clerical power — without 
a parallel, unless it is in the Church of Rome — consists in the 
right of the laity to refuse to support those ministers who 
abuse their trust, and show themselves unworthy of confi- 
dence. This only remedy in our power against clerical 
oppression we have felt bound to apply. 

"The course of those members of the Genesee Confer- 
ence, known as the 'Regency party,' in screening one another 
when lying under the imputation of gross and flagrant im- 
moralities; and in expelling from the conference and the 
church devoted ministers of the gospel, whose only crime 
consisted in the ability and success with which they taught 
and enforced the doctrine of holiness, and the fidelity with 
which they labored to secure the exclusion of slave holders 
from the church — this course, so contrary to the spirit of the 
gospel, as honest men going to judgment, we felt called upon 
to discountenance. We dare not give these ministers God- 



Resolutions by Laymen's Convention. 435 

speed in their bloody work, lest we be partakers in their evil 
deeds. We accordingly voted, in our conventions, that we 
could not sustain these preachers who were putting down the 
work of God. 

"These efforts of ours to correct-great evils have been met 
by persecutions worthy of the priests of Rome in her darkest 
days. Men of approved piety, of long standing, whose 
prayers and efforts and money have been freely given to pro- 
mote the interests of the church, have been expelled from 
the communion of their choice for having dared to act ac- 
cording to their convictions. Therefore, 

"Resolved, 1. That we heartily endorse the sentiments con- 
tained in the preambles and resolutions passed at the Albion 
conventions (December, 1858 and November, 1859). The 
position then taken we this day unhesitatingly affirm, in our 
estimation, to be right. Convinced more than ever, that we 
need to act as one body in this matter, we hereby pledge 
ourselves unflinchingly and uncompromisingly to stand by 
the principles then laid down ; and to sustain by our sympathy 
and our aid our brethren in the ministry who have been the 
subjects of a heartless and wicked proscription. 

"Resolved, 2. That we heartily condemn the practice 
pursued by many of the Regency preachers, in reading out 
members as withdrawn from the church without even the 
form of a trial, or without- laboring with them. We deem 
it an act of outrage upon our rights as members of the church, 
contrary to the Discipline, and in direct opposition to the 
Spirit of Christ. We truly extend to our brethren and sis- 
ters who have thus been illegally read out from our beloved 
Zion, the right hand of fellowship. We rejoice that the 
Lamb's Book of Life is beyond the reach of human hands. 
And while they continue faithful followers of Jesus, whether 
in or out of the church, we hail them as members of the 
body of Christ." 



436 Life of John W. Redfield. 

The report of the committee, after remarks made by sev- 
eral persons, all on the affirmative, was unanimously adopted. 
The following resolution, concerning the adherence to the 
M. E. Church, was also adopted: 

"Resolved, That we reiterate our unfaltering attachment 
to the Methodist Episcopal Church; while we protest against 
and repudiate its abuses and iniquitous administration, by 
which we have heen aggrieved and the church scandalized. 
Our controversy is in favor of the doctrines and discipline of 
the church, and against temporary mal-administration. And 
we exhort our brethren everywhere not to secede, or with- 
draw from the church, or be persuaded into any other eccle- 
siastical organization; but to form themselves into bands, 
after the example of early Methodism, and remain in the 
church until expelled." 

On this resolution the following remarks were made: 

Rev. J. M'Creery said: — "Four years ago when we com- 
menced this war, we sought to bring back Methodism to its 
pristine purity, and throw out these innovations which had 
crept in. We can spare all the preachers if the Lord and 
the people will be with us. We intend to stick to the church. 
We are where we stood years ago, and intend to stay there. 
We must stand on the Discipline, which is the constitution 
of the church. We are not secessionists, and they cannot 
drive us out, unless they expel us. We purpose to stay in 
the church. I am in favor of that resolution." 

T. B. Catton said: — "We can organize bands and still be 
in the church, as it is in the Discipline. I am opposed to 
secession always. We have organized bands in Wyoming, 
and have met with good success, for the Lord has been 
with us." 

William Hart contended that the constitution of the 
church discountenanced slavery. He argued that the Disci- 
pline granted every member a fair trial. But all those who had 
been expelled had been denied that privilege. We have no 



Remarks on Resolutions. 



437 



need to secede, but to keep right on for God, and not be per- 
suaded into any other ecclesiastical organization. Four were 
read out in my section on mere suspicion. He was in favor 
of the resolution. 

B. T. Roberts contended that bands were no new things, 
but were being organized all over the country, and in 
Europe, for the salvation of souls; and said that Orville 
Gardner was the leader of one in New York. He hoped 
these bands would be organized everywhere. If the minis- 
ters will help, all right; if not, go right on without them. 

S. K. J. Chesbro said, that the bands in his place had 
been prosperous, and many had been converted. He gave a 
history of their organization, which started with only ten 
members, but now it had thirty. He was strongly in favor 
of bands, and urged the brethren to do likewise. 

J. M'Creery did not want to follow the plan of Orville 
Gardner's band, but the plan contained in the Methodist Dis- 
cipline. The resolution defines itself. The members of the 
band in this section had not yet been turned out, and the 
authorities will not dare to do it. 

J. W. Reddy said, that the Regency preachers held the 
opinion that these bands were unconstitutional; but he de- 
nied it, and argued that we have as good a right to do so as 
they have to join the Odd-Fellows or Masons. He believed 
in standing by the church, but contended for the right of 
religious liberty. He hoped the brethren would go to work 
with energy and organize these bands. 

These are characteristic remarks, and show the temper of 
the convention. The resolution was unanimously adopted. 

Several other resolutions, were adopted, committees, etc., 
were appointed, and the convention adjourned sine die. 

Mr. Redfield was watching these proceedings from St. 
Louis with deep interest. His letters and his labors in the 
West, including the proscription used by the church authori- 
ties there, show that the work East and West was one. 
30 



4-38 Life of John W. Redfield. 

The following letter will show another phase that was 
beginning to be manifested, and was destined to become a 
prominent feature of evangelistic work. It will also show 
a philosophical vein in his thinking upon a subject that gets 
but little attention. 

"St. Louis, Feb. i, i860. 

"My very dear Sister Roberts: — Your very interesting 
letter came to hand last night. I most deeply sympathize 
with you in your trying circumstances, and feel refreshed by 
the recital of your daring to obey God when I am so full of 
haltings in view of public opinion. I have long seen that our 
church must come to the exact state we now occupy, and 
that some one must take the stand and meet the conflict. I 
have shrunk and run from all responsibility I could, and yet 
preserve anything like peace with God. But I see God has 
thrust you out into the front rank, and I feel deeply ashamed 
that I have been so tardy in my labors for the cause of Jesus. 
Could I see you I could open my mind freely, and tell you 
my views relating to the matters of which you inquire. 

"I will say, however, I am more than ever convinced that 
God is about to perform a work in this land which is to tell 
in the salvation of myriads, and to stimulate sister churches 
to a higher tone of religion. And I am equally sure trjat 
God will open this era by means and instrumentalities quite 
out of the old stereotyped forms. Among these instrumen- 
talities I believe woman is to take a very prominent part. 
But aside from all theorizing, I shall ask but two questions: 
( 1 ) Does God bless them ? ( 2 ) Are souls converted and sancti- 
fied under their labors? If these questions are answered in 
the affirmative, no man can say nay. 

"As to the polish of rhetoric and philosophy to embellish 
the cross of Jesus, we have enough of it. As to great learn- 
ing, to give the pedigree of Christianity and to illumine the 
dark sayings of the fathers in theology, we have it in abund- 
ance. But the world is not saved. Science, metaphysics, 



Letter to Mrs. B. T. Roberts. 439 

eloquence, and divinity have marched in solemn grandeur 
over Christendom, and yet the world is not saved. What 
we want, what we must have, is a type of religion that will 
bring God back to the world; that is, God in the moral phase 
of his character. And how can this be done except through 
the emotions of mankind? Men are bound too much by 
conventional rules, and strive to recommend the moral nature 
of God by his mental qualities or physical powers. We 
need to have manifested the love, justice, and purity of God, 
and this in the out-gushings of a heart that dares to be moved 
as God moves it. Man fears to betray such 'weakness.' 
Women are more willing to let God bless them, and this 
seems to be their calling. 

"Had any one told me six months before I came to St. 
Louis that ministers in the Methodist Episcopal Church 
(North) would abet the vile system of slavery, and not only 
that, but oppose the doctrines of Methodism, I should have 
regarded it as a slander. But I am compelled to own the 
humiliating fact, and that if some one is not raised up to re- 
establish the broken foundations of Methodism, she has run 
her race, and must soon be reckoned among the things that 
were. But whoever undertakes the task must take the 
consequences of his effort. 

*********** 

"J. W. Redfield." 



CHAPTER LXIII. 

The venerable Elias Bowen, D. D., in his history of the 
Origin of the Free Methodist Church, says: 

"The General Conference — upon which so many anxious 
eyes were turned, on account of the Genesee difficulties, in 
the hope that all there would be made right — commenced its 
session May ist, i860, in the city of Buffalo, and continued 
its deliberations during the entire month. It was soon ap- 
parent, however, that the spirit of early Methodism had 
departed from that venerable body, and another spirit than 
that of the fathers — the spirit of a worldly, ambitious, tem- 
porizing policy — ruled the hour. The delegates belonging 
to secret societies, and those of a pro-slavery type, making 
common cause of it, refused by a majority vote which they 
contrived to command, to entertain Mr. Roberts' appeal, 
though in barefaced opposition to one of our strictest rules; 
and, of course, this ambassador of the Lord Jesus Christ, in 
accordance with the action of the Genesee Conference in his 
case, stood expelled from the church." 

Rev. William Hosmer, editor of the Northern Independ- 
ent, in that paper, said: 

'Methodism has taught us to live in the presence of God, 
and to shape all our acts under the inspection of his eye. 
Whatsoever cannot abide this test, must be discarded and 
abhorred, because it will surely be condemned in 'the eternal 
judgment' to which we are hastening. That the Court of 
Appeals, constituted by the last General Conference, did not 
do its work so as to secure either divine or human respect, is 
a conclusion forced upon us from every view we have been 
able to take of the subject. Gladly would we pass by these 
judicial proceedings without further notice if it were allow- 
able. But they are of too serious a character, and will be 
found too far-reaching in their consequences, to admit of 

(440) 



Review by Wm. Hosmer. 



44 1 



silent acquiescence. Ecclesiastical courts are not famous for 
liberality and justice; but we believe the courts of Methodism 
have not generally sunk to the level indicated by the trial of 
these appeals. 

"First in order was the case of Rev. C. D. Burlingham. 
He was expelled from the Genesee Conference and the 
Methodist Episcopal Church for doing three things: 

"i st. Admitting B. T. Roberts into the church on trial. 

"2nd. Licensing him to exhort. 

"3rd. Officiating with expelled preachers at a general 
quarterly meeting held in a Wesleyan church, at the same 
time that his presiding elder was holding a regular quarterly 
meeting in the same charge, about three miles distant. 

"Mr. Burlingham admitted the facts, but pleaded in 
justification : 

"1st. That he received B. T. Roberts, and licensed him 
to exhort, on the unanimous recommendation of the society 
meeting of the church with which Mr. Roberts had last 
labored. In this action he believed he was covered by Bishop 
Baker, who says, in his work on the Discipline, page 159, 
'If, however, the society become convinced of the innocence 
of the expelled member, he may again be received on trial, 
without confession.' 

"2nd. That when engaged to attend the general quarter- 
ly meeting, he supposed that Mr. Roberts had a right as an 
exhorter to hold meetings. 

"3rd. That he did not know that the Methodist Episco- 
pal Church had a society, or an appointment, in the place 
where the general quarterly meeting was held. He supposed 
the ground was occupied exclusively by the Wesleyans. 

"These were the only offenses with which Mr. Burling- 
ham was charged. 

"After his expulsion he waited patiently for the General 
Conference. He did not preach, nor lecture, nor exhort — 
did not attend meetings held by expelled preachers — but did 



44 2 Life of John W. Redfield. 

penance up to the session of the General Conference. He 
should have been restored on the ground of having expiated 
his guilt, if he was guilty of any ordinary offense, if on no 
other. When his appeal came up, Mr. Fuller, * who had 
been chief prosecutor in all those trials, challenged several of 
the committee who had manifested a desire to have Genesee 
Conference matters fairly investigated. Though the Gen- 
eral Conference, in constituting the committee, or Court of 
Appeals, had given to parties the right to challenge for cause, 
yet Mr. Fuller, after the first instance, was not required to 
give cause, but challenged as many as he chose, and they 
were set aside. He simply said of the challenged, 'he con- 
sidered them prejudiced.' 

"Mr. Olin, of the Oneida Conference, managed the case 
for Mr. Burlingham with consummate tact and great ability. 
His plea was a masterly effort, and carried conviction to the 
minds, we believe, of all who heard it, except the committee. 
They sent the case back to the conference for a new trial. 
This we regard as a remarkable decision. Neither party 
asked for it. We never heard before of a case being remand- 
ed for a new trial, unless there was some alleged informality 
in the court below, or defect in the record, or unless one or 
the other of the parties claimed to have new testimony which 
could not be introduced into the first trial. But nothing of 
the kind was intimated in this case. There can be no new 
testimony, for Mr. Burlingham admitted all the facts with 
which he was charged. 

"Do these facts, mentioned above, constitute a crime, for 
which an able minister, of spotless reputation, who has 
served the church for over twenty years, devoting the vigor 
of his manhood's prime in self-sacrificing efforts to promote 
her interests, should be expelled? Then let the General 
Conference say so, that all who henceforth enter the Meth- 
odist ministry may understand that they arc expected to lay 
*riie same man mentioned in the chapter on the revival in Albion — T. 



Review by Wm. Hosmer. 443 

their manhood in the dubt, part with the right of private 
judgment, and yield a servile, unquestioning obedience to all 
behests of their ecclesiastical superiors. 

"Was Mr. Burlingham, through party malignity, treated 
unjustly? Was he wrongfully deposed from the ministry, 
and excluded from the church? Then the General Confer- 
ence should have restored him. This was due to him; it was 
due to outraged justice; it was due to the Methodist Episco- 
pal Church, whose Discipline — confessedly more susceptible 
of abuse than any other church in this country — has been 
used for the purpose of inflicting ecclesiastical oppression 
without a parallel in the nineteenth century. 

"But the General Conference, through its committee, or 
Court of Appeals, after gravely listening to the testimony 
and pleadings, sent the case back for a new trial, without a 
motion to that effect from either party. What, we ask, is 
there to try ? There can be no issue on the facts — these are 
admitted. 

"But Mr. Burlingham contends that these facts do not 
constitute a crime for which he should be deposed from the 
church. 

"The Genesee Conference has said they do. Here is the 
issue — who shall decide? The Discipline vests the power in 
the General -Conference — the body to try appeals. The 
case was properly brought before them; they have sent it 
back for the Genesee Conference to decide over again. 
What an absurd decision! What an insult to Mr. Burling- 
ham, and to common sense! Suppose the views of law and 
justice entertained by the Genesee Conference remain un- 
changed, and the same sentence be again pronounced against 
Mr. Burlingham, and he again appeals. After waiting four 
years for another General Conference, if he still survive, 
there will not only be the same reason for sending the case 
back for a new trial as now, but the additional one of prec- 
edent. Thus, this mockery of justice may continue ad 
injinitum. 



444 Life of John W. Redfield. 

"This looks more like the tiger playing with the victim 
he intends to devour, than like a body of Christian ministers 
bound by every consideration that can. influence to right 
action, to judge righteous judgment. 

"Another fact is worthy of especial notice. Though the 
decision in the case was not asked for in court by either 
party, yet it is precisely what partisans of the Regency party 
of the Genesee Conference have been endeavoring for 
months to persuade Mr. Burlingham to consent to. These 
efforts were continued up to the morning of the day on which 
the appeal was heard. Yet neither in their pleadings, nor 
at any time while the appeal was being heard, did the coun- 
sel for the conference signify their wish that the case might 
be remanded for a new trial. At whose suggestion was it 
done? When was the suggestion made? Was there any 
collusion in the matter? It is impossible for us to answer 
these questions. View it in whatever light you may, the 
whole case has a dark and suspicious aspect. 

"Perhaps some clue to an explanation of the strange pro- 
ceedings in relation to the Genesee Conference appeal cases 
may be found in the action had upon the slavery question. 

"The Genesee Conference has heretofore been one of the 
strongest anti-slavery conferences in the connection. The 
proscribed party have been from the first uncompromising in 
their hostility to slavery in the church and in the state. 

"The Genesee delegates were once regarded as anti- 
slavery; what they are now their votes will show. We 
asserted last fall that the conference had become pro-slavery, 
and gave as proof the fact that while it condemned this 
paper, it refused to take any action against slavery. The 
truth of our inference was denied by some; but the recent 
course of their delegates has made our words good. When 
the important question was decided in the General Confer- 
ence upon a change of the constitution, so as to prohibit 
slave-holding in the church, the delegates of the Genesee 



Exciting Scenes in the West. 



445 



Conference voted against a change, and their vote turned the 
scale. And when the Genesee Conference matters came up, 
the border pro- slavery delegates voted solid with the repre- 
sentatives of the majority of the Genesee Conference. This 
may be all fair. It may be that men who, four years ago, 
took the stump to keep slavery out of the territories, have 
suddenly become convinced that it should be nestled and 
fostered in the bosom of the church! We should like to 
know by what arguments they were converted, and when it 
was done! Was this a part of a scheme to keep slave-holders 
in the church? Did the border delegates understand that if 
they voted as desired by the Genesee 'delegates, they would 
reciprocate the favor and assist them in their extremity? Or 
did this strange coincidence come about by chance? '* 

There were exciting scenes in the West about this time. 
In March, of this same year, after a three-months' continuous 
meeting in St. Charles, the writer went to visit those converted 
the fall before. On arriving at the place he learned that the 
church trustees, by a majority vote, had adopted a resolution 
that neither Mr. Redfleld nor himself should preach in the 
church again. Some of these men were also school trustees 
and they had adopted a similar resolution as to preaching in 
the school-house. 

But few knew of this action of the trustees until we met 
in church the next morning. A large number of the 
young converts came together in the afternoon, at a private 
house, for prayer and testimony. 

While we were singing the hymn, 

"Jesus, lover of my soul," 

the power of God came upon us in a wonderful manner. 
But so great and so intense was the opposition here where 
we had formerly experienced such a signal victory that our 

*As a resu't the church was put to the sorry extremity of changing Ihe Dis- 
cipline on slavery in 18ti4, when there was not a slave left in tbe country.— T. 



446 Life of John W. Redfield. 

enemies went from this meeting and reported that Mr. T 

had the young converts get on their knees and swear that 
they would follow Mr. Redfield and himself. 

At the close of the meeting the writer was asked when 
he would preach to them ; and it was then that it became 
known that the trustees both of the church and school-house 
had taken the action already referred to. J. W. Dake, now 
a Free Methodist preacher in Iowa ( 1888), and who was 
present, said, "I know of a school-house where he can 
preach"; and agreement was made to have service in the 
one alluded to about two miles distant on Monday evening. 
This was announced at the church that evening in a private 
way. The next evening a large congregation gathered, and 
the power of the Lord was present to heal. Indications of 
a revival were so strong that we could not hold back from 
announcing a service for the next night. This was the occa- 
sion of the setting in of a severe persecution. Young people 
were forbidden to attend the meetings. Falsehood and 
slander began to do their best. The timid were frightened 
from their steadfastness, and the brave rapidly developed as 
soldiers for Jesus. 

The second Sunday morning, the pastor of the church, 
instead of the usual Scripture lesson, read a long original 
paper, in which he accused the writer of being in league 
with Mr. Redfield to divide the church; and concluded with 
the proposition that, if he would confess the wrong, and 
promise to do so no more, they (the church at Mt. Pleasant) 
would take him to their hearts and to the church. Three 
weeks later he handed in his church letter, and was imme- 
diately given a regular appointment to preach in that church. 

The meeting in the Union school-house, as it was called, 
lasted but a fortnight, but quite a number were converted, 
some of whom became noted for piety and triumphant 
death. 

At the close of this meeting the writer visited Marengo, 



The Bishop Family Cited to Trial. 447 

in McHenry count}', the scene of one of Mr. Redfield's 
greatest victories. Here it was learned that the Bishop 
family, in whose country home the noted Monday-night 
holiness meeting had been held so long, were now cited to 
trial on a charge of disobedience to the order and Discipline 
of the church. The first specification was, non-attendance 
of public worship in the church where they belonged. The 
second was, non-attendance of class. 

The facts were they had spent the most of the winter in 
a revival in a country school-house, six miles from home— at 
great inconvenience to themselves — where more than forty 
persons had been converted. What had made it more easy 
for them to do this was the fact that they could neither attend 
preaching or class meeting without being made a target for 
sharp speeches, both by the pastor and the members of 
the -church. It was also a fact that there were members of 
the church who not only did not attend worship, but they 
did not profess to be Christians at all. And more, there 
were more than one-half of the membership who never at- 
tended class. It was evident from these facts that the trial 
was persecution, and not a sincere attempt to bring the church 
to discipline. The family of five — father, motker, two sons, 
and a daughter — were all expelled. In his hot haste the pas- 
tor had forgotten that he had given a letter to the oldest son 
who was a Garrett Biblical Institute student. 

A large company had gathered, as witnesses for the 
accused, many of them the fruits of the revival described, 
while some, like the writer, had come from sympathy. The 
minister at first ordered us all out of the church, but as it 
was a severe March day, this was impracticable, and while 
we were deliberating what to do, he adjourned the trial to 
his dwelling, and left us in peaceable possession of the church. 
An impromptu love-feast was inaugurated, and for several 
hours the time was fully occupied. During this time there was 
but one allusion to the trouble; save that, it was forgotten in 
the enjoyment of the hour. 



448 Life of John W. Redfield. 

Sunday the writer visited the young converts at the Brick 
school-house, where the Bishop family had spent their win- 
ter, and found them giants in experience. Many of them 
were heads of families. 

Monday evening there was a great gathering at Father 
Bishop's for the holiness meeting. Father Coleman was 
present, and led the meeting. His was the only allusion to 
the trouble. He said, "Don't pound your troubles; if you 
do, they'll pound you, and you will get the worst of it. If 
they turn me out of the fold, I'll go bleating around until 
they take me back in again." 

The General Conference came and went, but there was 
no redress of the grievances complained of. Mr. Roberts' 
case was left as the Genesee Conference left it. Nearly 
every law-point, under which these wrongs had been perpe- 
trated, was decided against the presiding bishops. 

The conference declared that the interpretations of law 
by a bishop in the interim of conference did not have the 
force of law; that is, they were authoritative only when the 
bishop was presiding in a judicial capacity. This was aimed 
at Bishop Simpson's interpretation of the law, that with the 
consent of Jhe official board a preacher might declare a 
member withdrawn who did not attend the service of his 
own church. On this opinion, many had been excluded 
from the church in that summary way. But though it is, 
and was, a maxim of Methodism, that a member shall not 
suffer from the maladministration of a preacher in charge, 
there was not a single instance, so far as is known, where 
there was an attempt to re-instate a member who had thus 
been excluded. 

In view of taking such action as might be necessary after 
the General Conference, a Laymen's Convention had been 
called to meet July 1, i860, in connection with a camp meet- 
ing to be held on the grounds of J. M. Laughlin, near St. 
Charles, Illinois. A similar convention had been called in 
Western New York. The object of both was the same. 



Proceedings of the Laymen's Convention. 449 

Mr. Redfield had charge of the religious services at St. 
Charles, assisted by Revs. B. T. Roberts, Seymour Cole- 
man, G. H. Fox, and E. P. Hart, besides a large number of 
local preachers from various parts of the Northwest. St. 
Louis, Mo., Southern Iowa, and Wisconsin, and Marengo, 
Woodstock, Queen Anne, Garden Prairie, Brick School- 
house, Elgin, Coral, Clintonville, Geneva, Aurora, Wheaton, 
and Mt. Pleasant, within the state of Illinois, were repre- 
sented by laymen. The camp meeting was one of great 
power. God was there, and many were saved. 

The following are the minutes of the Laymen's Con- 
vention: 

"After devotional exercises, B. T. Roberts was chosen 
president, and C. E. McCollister, secretary. 

"Members of the convention: 

"St. Louis: — Richard Thornton, local elder; Daniel 
Lloyd, Ad. C. Coughlin, Charles R. Townsend (local 
preacher), J. W. Redneld (local preacher), C. E. McCollis- 
ter, L. E. Benedict. 

"St. Charles: — Elisha Foote, Warren Tyler, John 
Laughlin. 

"Clintonville: — Joseph Corron, Benjamin Peaslee, C. E. 
Harroun (local preacher). 

"Coral:— J. M. White. 

"Union: — Joseph Deitz, L. H. Bishop, Wm. D. Bishop 
(local preacher), I. H. Fairchild (local deacon). 

"Woodstock: — S. Wilson, Warren Stanard, William 
Wright, M. Best. 

"Queen Anne: — G. N. Fairchild. 

"Mt. Pleasant:— Melville Beach, J. W. Dake, U. C. 
Rowe, J. G. Terrill (local preacher). 

" A camp meeting was ordered to be held at Coral, 
McHenry county, 111., commencing September 5, and hold- 
ing one week. 

"It was also ordered to hold another on the same grounds 
about the same time next year. 



450 Life of John W. Redfield. 

"President Roberts wrote and presented the following 
resolution, which was unanimously adopted: 

1 'Resolved, That our attachment to the doctrines, usages, 
spirit, and discipline of Methodism, is hearty and sincere. It 
is with the most profound grief that we have witnessed the 
departure of many of the ministers from the God-honored 
usages of Methodism. We feel bound to adhere to them, 
and to labor all we can, and to the best possible advantage, 
to promote the life and power of godliness. We recommend 
that those in sympathy with the doctrine of holiness, as 
taught by Wesley, should labor in harmony with the respec- 
tive churches to which they belong. But when this cannot 
be done, without continual strife and contention, we recom- 
mend the formation of Free Methodist churches, as contem- 
plated by the convention held in the Genesee Conference, in 
New York.' 

"I. H. Fairchild was recommended tc take work in the 
itineracy of the convention. 

"U. C. Rowe was licensed to preach. 

"C. E. McCollister was appointed to missionary work in 
Michigan. 

"A committee of five was appointed as a standing station- 
ing committee, consisting of three ministers and two laymen, 
to hold their position until the next convention. I. H. Fair- 
child, C. E. Harroun, J. W. Redfield, E. Foote, and O. Jos- 
lyn, were made said committee. 

"J. W. Redfield's character was passed, and he was 
appointed superintendent of the Western work. 

"President Roberts and J. W. Redfield were requested to 
appoint a preacher for St. Louis. 

"The committee on stationing preachers was instructed to 
employ all local preachers under their charge. 

"A motion was passed to recognize the ordinations of 
those ministers who have come among us. 



The Pekin and Aurora Conventions. 451 

a A. B. Burdick, a local preacher of St. Louis, was made 
a member of the convention. 

"B. T. Roberts was unanimously elected general super- 
intendent of the work. 

"The stationing committee made the following appoint- 
ments : 

"Ogle Circuit, J. G. Terrill; St. Charles, C. R. Townsend; 
Clintonville, C. E. Harroun; Coral, I. H. Fairchild, and W. 
D. Bishop; Queen Anne, R. M. Hooker; Big Rock, D. F. 
Shephardsou; Elgin, A. B. Burdick; Iowa Mission, P. C. 
Armstrong; St. Louis Mission, Ad. C. Coughlin, and Robt. 
Jamison; St. Louis Circuit, Joseph Travis; Michigan Mis 
sion, C. E. McCollister." 

The broken style of these minutes indicate that these 
men were new to the work of such assemblies, and that their 
action was unpremeditated. The General Conference was 
just over. In almost all of these places to which ministers 
were appointed there were members of the Methodist Epis- 
copal Church who had either been read out, or expelled, or 
were suffering from some form of proscription. Some of 
these local preachers were still members of that church. 

In the month of August a general convention was held 
in Pekin, N. Y., in connection with a camp meeting. 
Isaac M. Chesbrough, of Pekin, was chairman, and A. A. 
Phelps secretary. This was a delegated body, and was com- 
posed of sixty members — fifteen preachers, and forty-five 
laymen. The deliberations of the convention resulted in the 
organization of the Free Methodist Church, and the forma- 
tion of their Discipline. 

In September a convention was held on a campground 
at Aurora, Illinois, by which the new Discipline was adopted. 
The preachers who had taken work in June now went forth 
to organize Free Methodist churches wherever opportunity 
could be found. 

The writer has thought it best to give this history of the 



452 Life of John W. Redfield. 

rise and organization of the Free Methodist Church, first, 
because Mr. Redfield was so closely identified wit.:, it; and, 
secondly, to vindicate his course. It seems clear that he could 
do no other way. Necessity was laid upon him, as it was also 
upon others who were identified with the movement. 



CHAPTER LXIV. 

After the Pekin Convention, Mr. Redfield returned to 
the West, and commenced his labors for the winter with 
great zeal and encouragement. He undertook the visitation 
of all the points where societies had already been organized, 
and where there was a desire to organize. 

Rev. E. P. Hart, about this time, withdrew from the 
Methodist Episcopal Church, and took work under Mr. 
Redfield; and an opening occurring in Belvidere, Illinois, 
he went there and labored with great success. A society 
had been organized in Aurora, Illinois. Calls were 
coming from every direction, and about twenty laborers 
were already in the field. Mr. Redfield in his visits 
reached Aurora the first of November. He preached for 
the new society on Sunday, met the official board Monday 
night, and while sitting in the rooms of a friend, Tuesday 
morning, was suddenly smitten to the floor with paralysis. 
He was taken to the house of Rev. Judah Mead, a local 
preacher, where he lay for weeks in terrible physical and 
mental anguish. The latter arose from his inability to under- 
stand this peculiar providence. He knew he had overtaxed 
himself. He knew that the severe mental strain through 
which he had gone during the troubles in St. Louis, and his 
care and anxiety for the new organization, had induced this. 
But he had been of the opinion that, if one was honestly 
seeking the divine glory, and doing his best to advance the 
kingdom of God in the earth, that God would not allow 
him to fail. This notion now afforded the ground for severe 
mental conflicts. Again, his physical pain was such, and so 
intense was every sense of sight, of hearing, of smelling, of 
tasting, and feeling, and so excruciating was the pain inflicted 
by the simplest offenses to the organs of these senses, that it 
31 t*53 



454 Life of John W. Redfield. 

was almost unendurable. Then temptation would assault 
him in regard to his conduct during these seasons of distress, 
that he had behaved like anything but a Christian. 

A Christian brother, who had been converted under his 
ministry, was impressed while praying at home, that Mr. 
Redfield was in great trouble, and that he must go to his 
assistance. He immediately went to Aurora, and found him 
in the condition described above. From this time for three 
years this brother, with all the fidelity and sympathy of a 
son for a father, nursed, and traveled with, and cared for, this 
afflicted man of God, until he saw his remains laid away in 
the tomb. 

As spi ing approached, Mr. Redfield was so much better 
that he was removed from Aurora, and finally became able 
to travel quite extensively. He visited the East, and held 
meetings a few weeks in Buffalo, in the Free Methodist 
Church. From there he wrote the following letter to Sam- 
uel Huntington, of Burlington, Vt., which describes his 
health, his feelings, and, to some extent, his financial cir- 
cumstances: 

"Buffalo, N. Y., April 17, 1861. 

"Dear Brother Huntington: — Your letter, dated the 12th, 
was received last evening. My health is gradually improv- 
ing. I can walk about the house a little by using a cane, 
but I still have to be lifted in and out of a carriage. We are 
now holding meetings in the Second Free Methodist church, 
in this city. I have been able to preach three or four times a 
week. At the rate I am improving, I hope to be able to get 
in and out of a carriage during the summer. 

"I wish you could see it in your way to come to our 
camp meeting at St. Charles, Illinois, on the 12th of June. 
We shall probably have a good representation at that time. 
If you have the time to spare, you could go by the way of 
the lakes, from Buffalo to Chicago, for from six to nine dol- 



Letter to Samuel Huntington. 455 

lars. From Chicago to the camp ground, by rail, it is only 
about thirty miles. 

"I would like to have you get acquainted with our West- 
ern pilgrims. A more noble, whole-hearted and red-hot set 
of pilgrims you never saw. The work of salvation in the 
West is spreading rapidly. So large is the demand that we 
can hardly find men enough to man the walls of our Zion. 

"I hope you will not permit the true interests of the 
cause to suffer for want of independence in yourself, even to 
stand alone if need be. If the conference does not send you 
the right kind of a man, 'go it on your own hook,' and if the 
worse comes, I think we could find a preacher among the 
Free Methodists that would suit you. 

"I hardly know what to say about Dr. W 's proposal. 

I fear I cannot make an offer that will seem to him perfectly 
right. I took this view of the matter: first, that I am in 
need of what he owes me; second, I cannot think it wrong 
for me to ask him to return to me what he is unable to pay 
for. Yet if I felt able to lose it, I would say nothing. But 
in thinking the matter over, I do not see what he will be 
able to do for a library and medicines if I take mine back. 

"If he can pay ten dollars a month, and not fail, I will 
try and get along with that. But I would like to have things 
so secured that no one else can take them away from him. 

"If he does not wish to do this I will take the books, if 
in as good order as when I let him have them, at the same 
price I charged him; and the same with the medicine chest. 

"I do not want him to think that I would distress him. 

"Love to Dr. W and all good, pilgrims. 

"Yours affectionately, 

"J. W. Redfield." 

He returned to Illinois, and the last of May came to Ogle 
Station, now Ashton, near Mt. Pleasant, to attend a quarter- 
ly meeting on my new circuit. This had been organized in 



456 Life of John W. Redfield. 

part out of the fruits of the great revival at Mt. Pleasant, 
which has already been described. 

On Sunday morning he preached from the text, "It is 
finished." His wife was obliged to sit by his side, and prop 
him up by holding her hands under his left elbow, while he 
held on to the pulpit with his right hand. During the open- 
ing prayer, he seemed to talk face to face with God. I was 
impressed with the thought, we shall see wondrous things 
to-day. While attempting to read the second hymn emo- 
tions overcame him, and he requested us to sing without 
further reading. 

The outline of his sermon was somewhat as follows: 

i. Man's condition before the fall. 

2. His condition after the fall. 

3. None among men or angels who are qualified to re- 
deem him. 

4. The finding of "the Lamb slain from the foundation 
of the world." 

5. Man redeemed. 

After the first few introductory remarks, probably not 
one-half dozen of the large congregation had a thought out- 
side of the theme of the sermon. One could read the sepa- 
rate divisions of the discourse upon the countenances of his 
listeners. While portraying in the most graphic manner, 
his conception of man's physical, mental and spiritual state 
before the fall, every face seemed beaming with admiration. 
When he introduced the Tempter amid this scene of loveli- 
ness, consternation seemed to take the place; and when at 
last the sin was finished, and all the dire results were ushered 
in, an expression of indignation spread over every face. 
When he portrayed the disabilities of sin, and the helpless- 
ness of humanity, Christians, for the time, forgot they were 
Christians, and both they and sinners simultaneously wailed 
out their anguish, and every face took on a look of fearful 
despair. When he at last found a ransom in the person of 



Sermon from "It is Finished." 457 

the Son of God, and, in a few sentences, made plain the 
reasonableness of the atonement of Christ, sinners forgot 
they were sinners and joined in the rejoicings of the saints. 
Before he was through with his last point, the benefits of re- 
demption, more than twenty persons were on their feet, 
with eyes closed, clasped hands, and streaming faces, gazing 
by faith upon the wonderful provisions of grace. For some 
moments I expected to see a group of very wicked men back 
by the door on their feet, uniting in this demonstration of 

joy- 
Several times, I now recollect, I was lost with the rest. 
But at this point there came to my mind, with great clear- 
ness and power, William Wirt's story of "The Blind Preach- 
er," which I had read in my boyhood. Mr. Wirt, after 
describing the man, the circumstances, the occasion, and the 
wonderful eloquence of the preacher, and its effect upon his 
congregation, spoke of his fears, that when the congrega- 
tion came to realize where they were, and what they were, 
that the mental shock would destroy the good effect of the 
discourse. And I now found myself wondering in like man- 
ner. But while I wondered, Mr. Redfield began to let 
them down so gradually and perfectly that the good effects 
were saved. He said: 

"When the great Erie Canal was completed, a line of 
cannon was stationed along its banks its entire length. When 
the water was let in at Buffalo, cannon number one was 
fired, and cannon number two took up the report, and 
passed it on to number three, and number three to num- 
ber four, and so on, until the report reached Albany ; and 
whoever heard the report of the cannon understood it to 
mean, it is finished. And so when God had prepared the 
way and let in the tide of salvation on which man was to 
come back to his Maker, the first report was heard in the 
song of the angels — 'Glory to God in the highest; on earth 
peace, good-will to men'; and the last dying echoes of it 



45S Life of John W. Redfield. 

came from the cross in the words of the text, 'It is finished.'" 

He then let go of the desk and allowed himself to 
fall back upon the pulpit sofa. 

The next day the writer accompanied him and his wife 
to St. Charles, and in a few days to a general quarterly meet- 
ing at Crystal Lake, and the next week to Belvidere, and 
at last to the camp meeting at St. Charles. At all these 
places we had meetings of great power and success. 

The St. Charles camp meeting was largely attended. It 
was led by Superintendent Roberts. Mr. Redfield did not 
attempt to preach but once, and that was spoiled by a fanat- 
ical Congregationalist who was determined to have him 
healed on the spot. 

Soon after this Mr. Redfield began to entertain hopes 
that God would restore him. His knowledge of his case, as 
a physician, gave him no hope from the arts or skill of men. 
He knew none but God could do the work. His mental con- 
flicts were most severe. He saw so much to do, so few to 
do it, and himself willing to do his best, and he wondered 
why God did not set him free. For twenty-six years he 
had longed for the time to come when he could work un- 
trammeled. Now the time had come, and he was mysteri- 
ously laid by. He would ask the feeblest saints to account 
for it, and would listen to them with the profoundest atten- 
tion. It was pitiful at times to see him, when some unwise 
believer would publicly condemn him with the philosophy 
that if he was right he would not be thus afflicted. At 
such times he would receive their idle vaporings as the most 
solemn truth, because it coincided with his oppressive temp- 
tations on the subject. At times he would rise above it all, 
and would triumph gloriously. 

He visited the quarterly and camp meetings, gave advice, 
counseled with the young preachers, and did what he could 
in the public services. He sometimes tried to preach, but 
his thinking powers seemed paralyzed; and at last he gave 
up trying altogether. 



Letter to Mrs. B. T. Roberts. 



459 



The following letter will show his state of mind at this 
time. Some of it evidently tokens the breaking down of his 
magnificent mind. 

"Marengo, 111., Feb. 10, 1862. 

"My dear Sister Roberts: — I have felt drawn to write to 
you and have begun and then abandoned it for the time, and 
thought it best to wait till I had something of more impor- 
tance to write. I have been learning lessons through my 
whole affliction that nothing but this very severe stroke 
could teach me. Astronomers, who wish to gaze at the 
heavens in daylight, go into deep wells, and from those dark 
places can see what they cannot see above ground. I, too, 
have been making this dark valley my observatory for about 
fifteen months, and some of the views I have had, and still 
have, are not lawful to describe. I see a deep meaning in 
my case that must have a bearing upon the cause of Free 
Methodism, all over the land. I had been learning fact after 
fact till a few weeks ago in St. Charles, when I saw the 

wonderful cure of Sister M from a state of disease which 

under the best of treatment must have taken weeks if not 
months, and yet it was done instantly. I saw great light, 
and was rejoicing In it, and my heart was deeply agitated, 
when I asked the Lord, 'Why may I not also receive the 
healing touch?' I began a thorough search to find out 
where there might be any deficiency in my moral state, and 
the first thing I ran against w T as, my undue care and anxiety 
for the Free Methodist Church, and preachers. While* I 
was giving up the church it seemed that it would almost take 
my life. After the church came the preachers, and I had to 
give them all up. I had not once^ suspected that it was 
wrong to love the dear boys, or to feel an interest in them; 
but I found that unsuspectingly I was assuming the place of 
the Lord, and I was regarding them above all other gospel 
ministers. I now learned that I must not value the Free 
Methodist Church or its preachers, above any other. Uni- 



460 Life of John W. Redfield. 

versal charity was the lesson I was here taught. Next came 
the most gentle and sweet intimations that I must soon goto 
Syracuse. I gave way to reasoning about the propriety of 
this, when I was seized with strangling spasms, and it seemed 
I must yield to go or die. Four or five were present who were 
in. a great struggle of prayer for me. But as soon as I gave 
up to go, reason or no reason, I was instantly at perfect 
peace and rest. I had no idea that I w r ould be made to suf- 
fer so intensely for simply a conscientious hesitancy about 
going until I felt clear that it was the voice of the Lord. 

"To-day I had another down spell, little dreaming that 
anything was affecting me except the usual depression which 
affects me on account of my feeble condition ; when the most 
mild and gentle influence turned my eye back to about ten 
years ago when God gave me a commission to preach re- 
demption, * and the question came, 'Will you go back to 
that?' When I said, 'I will, 5 - I was all light again. I am 
now holding myself in readiness for marching orders. I 
may not be mustered out for some time to come; but I say, 
'Anytime and anywhere.' 

&- :Ji :&. &- z& &- &• ,&. il£ &. &. 

VfZ vt» "71s *1* 1* 1* *I» 1» ?l» »!• vJT 

"I have much to say that I cannot put on paper. I have 
learned much I never could have known had I not been af- 
flicted. 

"I am now writing my life, and shall bring it with me, 
to see about getting it published. 
" "My love to Brother Roberts. 

"J. W. Redfield." 

During this summer Mr. Redfield gathered together 
what means he had, and purchased forty acres of unimproved 
land near Geneva, the county seat of Kane county, and about 
three miles from St. Charles. A letter before me in which 
he ordered small fruits from a nurseryman, is a curiosity. 

* Mr. Redfield held to the idea of a redemption of the mental faculties, to be 
experienced by the faithful in this life. 



An Indescribable Scene. 461 

When asked what he intended to do with his land, he 
divulged a plan to make it a pilgrims' home. His house and 
out-buildings w r ould have cost many thousands of dollars. 
When asked where the income of the home was. to come 
from, he did not know. 

In the fall of 1862 he attended a camp meeting in Ogle 
county, Illinois. Here an incident occurred that drew him 
out, and for a few moments he seemed himself again. At 
half-past ten o'clock Monday morning Mr. Roberts com- 
menced a sacramental service. A table was spread with the 
bread and wine, in front of the desk; the love-feast had 
closed, and Mr. Roberts gave out the hymn commencing, 

"What! never speak one idle word?" 

when one of the preachers interrupted him with the ques- 
tion, "Is that hymn a just test of entire sanctification?" 

"It is," was the answer. 

"Then I have not got it," replied the questioner. "Nor 
I," "nor I," said several. Immediately commenced a spirit 
of confession, of being without the experience, first on the 
part of many who had lost it; then others threw away their 
confidence as they listened to those confessions, until it re- 
sulted in a panic. Mr. Roberts was unable to preach because 
of it until ten o'clock at night. There was scarcely any 
partaking of food, and no cessation of the meeting dur- 
ing the day. The scene was indescribable. The gloom of 
despair seemed to settle upon almost all. About four o'clock 
in the afternoon, Mr. Redfield arose, and, after considerable 
effort, secured the attention of the despairing ones, and when 
all was quiet, he asked, in his inimitable manner, "Is there 
not a short way out of the woods?" and then proceeded to 
clear away the confusion of thought which prevailed. In a 
very short time, those who had unnecessarily cast away their 
confidence began to take it back, at first tremblingly, and at 
last joyously. Then those who had need to confess their 



462 Life of John W. Redfield. 

backslidings and to seek for salvation, did so, and a glorious 
victory was the result. 

During the winter of '62 and '63, a visit was made to 
Buffalo, and then to Syracuse, where were pilgrims of 
mighty faith, and he hoped for restoration in answer to their 
prayers. Here he began to show evidences of the breaking 
down of his mind; which led many of his friends to distrust 
his personal convictions of duty. This caused him great 
pain. At last he turned his face toward the West again, 
weeping as he went. He said but little now in public gath- 
erings. He attended the annual session of the Illinois Con- 
ference. The love-feast Sunday morning was truly blessed, 
and none enjoyed it more than Mr. Redfield. When the 
bread and water were passed, he tried several times to drink 
from the cup, such were his overflowing tears, and the con- 
vulsive joy of his heart. Little did some of us think that it 
was the last we should see him alive. He returned to the 
home of Brother Joslyn, who had so long cared for him. 
The last letter he ever wrote was the following. It shows 
the ruling spirit of his life. It was to a Wesleyan minister. 

"Marengo, 111., Oct. 29, 1S63. 

"Dear Brother F :-— Your kind favor of the 17th came 

duly to hand. We have often wondered why you left here so 
soon, and why you did not write. We see by your letter 
that the devil is neither dead nor converted, and that you are 
beginning to learn that to take sides with God is equivalent 
to a declaration of war against the world of formalism. But 
while we were sympathizing with you in your conflicts for 
God and truth, our hearts were made glad last week, at our 
conference, to see an old man, a postmaster, who had come 
about eighty miles to see the Free Methodists, and to learn 
the way of holiness. He said he saw a report in the A??zeri- 

can Wesleyan from a Brother F , giving an account of 

his experience, and now he wanted to know how to get 
what Brother F had got. He began in good earnest, 



The Last Stroke. 463 

and soon was hopping and shouting in a glorious manner, and 
went to his home to show what great things the Lord had 
done for him. 

"I think if you could have seen him, you would have 
taken courage to stand for God and the truth. We will 
pray God to make you a power in the earth; and I think he 
will look to you to spread holiness in your church. God will 
stand by you. Shall the Almighty find in you one who 
dares to stand for the right? Some one must assert the 
rights of God, and stand in defense of the gospel. The 
commission is to you; will you honor the call, or let God's 
cause go by default? True, you will be often misunderstood, 
often slandered, and will pass a stormy life, and possibly die in 
obscurity. Your epitaph from mouth to mouth may be, 'Poor, 
mistaken man;' he might have passed through the world like a 
comet, leaving a luminous path behind; but he disregarded 
the judgment and opinions of men, and died unhonored by 
the masses.' Can you stand thus to be unappreciated, and 
even depreciated for God and truth's sake? Oh, take 
courage, brother. Don't make it necessary for God to scrape 
the truth in pronouncing on you, 'Well done, good and faith- 
ful servant.' The great battle has begun. God and the 
devil are in combat. War, war, is everywhere. The spirit 
land is in commotion. The world has caught the spirit con- 
flict. Armageddon has sounded the war ciw, and the closing 
struggle is upon us. As a sentinel for the truth you, yes you, 

Brother F , must stand. God has ratified your authority 

by your success, and he now demands, and will hold you re- 
sponsible for, fidelity. God help you, is my prayer. 
"Yours in Jesus, 

"J. W. Redfield." 

The delay in answering the letter was caused by his 
attending the conference. 

November 1st, the next day after writing this letter, an- 
other stroke of paralysis came, and he was laid upon his bed 



464 Life of John W. Redfield. 

in an apparently unconscious state. Friends watched over 
him with more than filial solicitude; but his eyes were dark- 
ened, and his eloquent lips were hushed. A few minutes 
before eight o'clock, November 2, 1863, his right leg drew 
up and straightened out again in the same manner in which 
he was accustomed to stamp at the turning point of his great 
spiritual battles. 

A hush came upon all in the room. The place seemed 
filled with the hosts of God, and John Wesley Redfield 
was at rest. 

Two days later his funeral was held in the Free Method- 
ist church in Marengo, Illinois, conducted by his friend and 
beloved brother in the Lord, Rev. B. T. Roberts. Six young 
ministers, who loved him as their lives, bore him to his last 
resting-place in the beautiful cemetery near by. Above his 
grave stands a small marble shaft, and inscribed upon it is 
this fitting tribute: 

"He Was True to His Motto, — Fidelity to God." 



THE CONQUEROR CROWNED. 

"Servant of God, well done! 
Thy glorious warfare's past ; 
The battle's fought, the race is won, 
And thou art crowned at last; — 

"Of all thy heart's desire 
Triumphantly possessed ; 
Lodged by the ministerial choir 
In thy Redeemer's breast. 

"In condescending love, 

Thy ceaseless prayer he heard, 
And bade thee suddenly remove, 
To thy complete reward. 

"With saints enthroned on high, 
Thou dost thy Lord proclaim, 
And still to God salvation cry, — 
Salvation to the Lamb! 

"O happy, happy soul! 
In ecstasies of praise, 
Long as eternal ages roll, 

Thou seest thy Saviour's face. 

"Redeemed from earth and pain, 
Ah ! when shall we ascend, 
And all in Jesus' presence reign 
With our translated friend ?" 



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